WHAT IS MAN ? – SIX DIMENSIONS OF MAN
For purposes of brevity and convenience, I am using the term ‘Man’ to describe Human Being that can be either Male or Female. In Indian tradition, Lord Shiva represents God both Male and Female at one and same time. Human Genome, both Male and Female always carries Female Principle derived from Egg Cell.This Man cannot be divided into Perishable Body and Imperishable Soul or Spirit. As per Fundamental Laws of Conservation of Matter and Energy, Matter is neither created nor destroyed. It may be said that God pervades all material objects with no exception.
The division or separation of Man into Body,Mind, and Soul or three entities such as Gross Body, Causal Body, and Spiritual Body leads to misinterpretation of information about Man that is verified by Science. The Physical Reality of Man represents Unity of Body, Mind, and Soul.
MAN IS CONSTITUTED BY SINGLE, FERTILIZED EGG CELL
Man is derived from Single, Fertilized Egg Cell which grows, develops, divides and differentiates to create the complex human organism. All the cells of human body are essentially like the Egg Cell or Fertilized Ovum from which they are derived. The cells of human body can vary in size and shape but all of them carry the same genome in structure called Nucleus and similar living matter called Cytoplasm.
For Body is divisible into numerous parts and yet the Same, derived from Single Source, its relevant to describe Dimensions of Body to recognize Identity and Individuality of Human Subject. Using current Face Recognition technology, all Persons including identical twins can be recognized as Specific Individuals. I describe Six Dimensions of Man, and these are, 1. Physical Being, 2. Mental Being, 3. Social Being, 4. Moral Being, 5. Spiritual Being, and 6. Created Being.
WHAT IS MAN? MORTAL, PHYSICAL BEING
Man is Physical, Mortal Being. But that Dimension of Man does not represent full account of Man’s Experience of His Living Condition called Life.
MAN IS PHENOMENAL BEING:
Man’s existence is synchronized with changes in external environment. Man varies his Living Functions to synchronize his Existence with alternating periods of Light called Day and Darkness called Night. Man is constituted as Phenomenal Being for his Existence is conditioned by Change; Earth is constantly moving and is not in the same position at any two given instants.
WHAT IS MAN? MAN IS PHYSICAL BEING:
Man is constituted as Physical Being governed by Eternal Law of Aging. The Physical Dimension of Man is Subject to Constant Change under external influence of Time.
WHAT IS MAN? MAN IS MENTAL BEING:
Man is constituted as Mental Being. He knows God’s Mind and hence has ability to discover God’s Purpose in Man’s Life.
WHAT IS MAN? MAN IS SOCIAL BEING:
Man is constituted as Social Being and his existence demands Biological Parents, and Social Community. Man is Social Being for He has Father in Heaven.
WHAT IS MAN? MAN IS MORAL BEING:
Man is constituted as Moral Being with discerning abilities to know Right and Wrong and make distinction between Good and Evil. Man is always bound by Divine Law. Man is not Free to Live through Sin. The Law of Sin and Death doesn’t give Life.
WHAT IS MAN? MAN IS SPIRITUAL BEING:
Man cannot entirely account for the Reality of His own Physical Existence in Natural World. Spirit or Soul constitutes Man as Spiritual Being. ‘The Creation itself will be Liberated from its Bondage to Decay and brought into the glorious Freedom of the Children of God'(ROMANS 8:21).
WHAT IS MAN? MAN IS CREATED BEING:
Man’s Existence is Personification of Ultimate Cause, Ultimate Source and Ultimate Resting Place of all that Exists.
MAN AND LORD GOD CREATOR:
To account for Physical Reality of His own Existence, Man tries to know His LORD God Creator or MAHADEVA of Indian tradition.Man using his limited knowledge and reasoning abilities may define His relationship with LORD God Creator describing or attributing Special Forms such as Creator (Lord BRAHMA), Sustainer (Lord Vishnu), and Destroyer (Lord Shiva).
MAN AND BIOGENETIC LAW:
Man always arrives in the World as Individual with Individuality defined by Human Genome that is Original, One of its own kind, Unique, Distinctive, that never existed in the Past and will never again exist in Future.
For purposes of convenience, I divide man into two categories; 1. Self, and 2. The Knowing-Self. The first three dimensions of Man are more often expressed by category called Self and the last three dimensions of Man involve category called The Knowing-Self. However, it is important to know as to how Human Organism makes distinction between Self and Non-Self by study of Science called Immunology.
This organization of information about Man is important for millions of people all over the world who suffer from Diseases called Autoimmune Disorders in which Body’s Immune System attacks, damages, kills, and destroys its own cells, and tissues for it identifies them as NON-SELF or Foreign. Any discussion about Man’s Identity, subjects such as Self, Ego, and Subject called “I” have to include interpretation of information provided by Science called Immunology.
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From: PREM SABHLOK:
In Vedas Soul and Spirit are different. Mind is part of Gross body, Spirit is part of Kundalini in our spiritual body and Soul is in our Causal Body near the heart. Human beings are tri-ani-pada (three bodies in one). Soul is omniscience principle and contains the entire knowledge of Brahmjnan as contained in Vedas. Spirit is energy principle and on death merges with Cosmic energy and sum total of energy always remains constant. Mind is in gross body.and and gets knowledge through human senses and sense organs and in Yogic stage gets knowledge from Soul as. Human soul is vachispatiah i.e one can communicate with soul in Yogic stage after crossing Five Koshas. Human Soul is our Real self containing a-priori knowledge.
According to Vedas I am not a body but I have a Body. Thus human gross body is not our Real self. Guru Nanak Dev Ji was a self realized Brahmjnani and his each word was a Divine Message.
From: DEVINDER SINGH GULATI:
Is Self the same as soul? Is Self Spirit?
The Self is the immortal portion in human beings that survives death. The self (small ‘s’) on the other hand is the mortal self that comprises of mind, body, life-force, and the ego.
Every human knows that (s)he exists. She needs no further proof. Even animals are aware of their existence as they seek to preserve it. But there is a greater knowing. Sages throughout history have reported knowing in a more concrete way than the mental knowing that their real self is immortal. This knowing comes from identification with the Self.
When Guru Nanak was 27 years of age he identified with the Self. His contact with it henceforth was constant. This is called Self- realization.
Most interpreters of Gurbani make the following common mistakes:
1. That mind and spirit are the same thing.
2. That all consciousness can be spoken of as “mind”.
3. That all consciousness therefore is of a spiritual substance.
4. That the body is merely Matter, not conscious, therefore something quite different from the spiritual part of the nature.
Sri Aurobindo’s clarification on the subject in Letters on Yoga goes far to throw light on Spirit as distinct from Mind.
First, the spirit and the mind are two different things and should not be confused together. The mind is an instrumental entity or instrumental consciousness whose function is to think and perceive – the spirit is an essential entity or consciousness which does not need to think or perceive either in the mental or the sensory way, because whatever knowledge it has is direct or essential knowledge, svayaṃprakāśa.
Next, it follows that all consciousness is not necessarily of a spiritual make and it need not be true and is not true that the thing commanding and the thing commanded are the same, are not at all different, are of the same substance and therefore are bound or at least ought to agree together.
Third, it is not even true that it is the mind which is commanding the mind and finds itself disobeyed by itself. First, there are many parts of the mind, each a force in itself with its formations, functionings, interests, and they may not agree. One part of the mind may be spiritually influenced and like to think of the Divine and obey the spiritual impulse, another part may be rational or scientific or literary and prefer to follow the formations, beliefs or doubts, mental preferences and interests which are in conformity with its education and its nature. But quite apart from that, what was commanding in St. Augustine may very well have been the thinking mind or reason while what was commanded was the vital, and mind and vital, whatever anybody may say, are not the same. The thinking mind or buddhi lives, however imperfectly in man, by intelligence and reason. Vital, on the other hand, is a thing of desires, impulses, force-pushes, emotions, sensations, seekings after life-fulfilment, possession and enjoyment; these are its functions and its nature; – it is that part of us which seeks after life and its movements for their own sake and it does not want to leave hold of them if they bring it suffering as well as or more than pleasure; it is even capable of luxuriating in tears and suffering as part of the drama of life. What then is there in common between the thinking intelligence and the vital and why should the latter obey the mind and not follow its own nature? The disobedience is perfectly normal instead of being, as Augustine suggests, unintelligible. Of course, man can establish a mental control over his vital and in so far as he does it he is a man, – because the thinking mind is a nobler and more enlightened entity and consciousness than the vital and ought, therefore, to rule and, if the mental will is strong, can rule. But this rule is precarious, incomplete and held only by much self-discipline. For if the mind is more enlightened, the vital is nearer to earth, more intense, vehement, more directly able to touch the body. There is too a vital mind which lives by imagination, thoughts of desire, will to act and enjoy from its own impulse and this is able to seize on the reason itself and make it its auxiliary and its justifying counsel and supplier of pleas and excuses. There is also the sheer force of Desire in man which is the vital’s principal support and strong enough to sweep off the reason, as the Gita says, “like a boat on stormy waters”, nāvamivāmbhasi.
Finally, the body obeys the mind automatically in those things in which it is formed or trained to obey it, but the relation of the body to the mind is not in all things that of an automatic perfect instrument. The body also has a consciousness of its own and, though it is a submental instrument or servant consciousness, it can disobey or fail to obey as well. In many things, in matters of health and illness for instance, in all automatic functionings, the body acts on its own and is not a servant of the mind. If it is fatigued, it can offer a passive resistance to the mind’s will. It can cloud the mind with tamas, inertia, dullness, fumes of the subconscient so that the mind cannot act. The arm lifts, no doubt, when it gets the suggestion, but at first the legs do not obey when they are asked to walk; they have to learn how to leave the crawling attitude and movement and take up the erect and ambulatory habit. When you first ask the hand to draw a straight line or to play music, it can’t do it and won’t do it. It has to be schooled, trained, taught, and afterwards it does automatically what is required of it. All this proves that there is a body-consciousness which can do things at the mind’s order, but has to be awakened, trained, made a good and conscious instrument. It can even be so trained that a mental will or suggestion can cure the illness of the body. But all these things, these relations of mind and body, stand on the same footing in essence as the relation of mind to vital and it is not so easy or primary a matter as Augustine would have it.
This puts the problem on another footing with the causes more clear and, if we are prepared to go far enough, it suggests the way out, the way of yoga.
P.S. All this is quite apart from the contributing and very important factor of plural personality of which psychological enquiry is just beginning rather obscurely to take account. That is a more complex affair.