The
Nine Consciousnesses UKE Jan 1995 by Marina Cantacuzino
Buddhism
explains human consciousness in terms of nine levels of consciousness.
- Levels
one to
five do not involve complex thought process or emotions, but are
the physical sensory functions of the body – namely the five senses of
taste, touch, sight, hearing and smell.
- The
sixth sense computes in the brain the information given by the five senses (through
eyes, ears, nose, tongue and body) and makes judgements accordingly. All
living beings with a central nervous system are able to make instinctive
judgements through the sixth sense. For example, if you eat a bad plum you
will automatically spit it out.
- It is
only with the seventh consciousness that human emotions come into play. In
the seventh consciousness, the human emotions come into play. In the
seventh consciousness we’re able to rationalize, realize, ponder and then
take action according to these thought processes. For example, our sixth
consciousness may initially disregard a potential partner as ‘not my type,’
but it is in the seventh consciousness that love can blossom with the
realization that this person may in fact be a soul mate.
- The
eighth consciousness (the alaya vijnan in Sanskrit) is a karmic
repository. Every experience or feeling we have in this lifetime
– no matter how big or small – will be registered in the eight
consciousness and can have an effect on our lives at some time in the
future. Similar to Jung’s collective unconscious, all experiences of
present and previous lifetimes are stored here and make us into the kind
of person we are. For example, abandonment during childhood might mean we
don’t trust people easily. The influence of our karma permeates the upper
levels of our consciousness, thus affecting our perception and our
judgements.
- The
ninth consciousness (the amala vijnana) is the consciousness where Buddhahood
lies, where we are free from the shackles of past karma. It
is necessary to reach this level of consciousness in order to transform
our perception of live. As a consequence of transforming our
perception, we transform our behavior, thereby transforming the world
around us.
Daisaku Ikeda
explains how this process works:
“Karma may be
good, bad or neutral. A life manifesting predominantly bad karma is at fate’s
mercy. The influence of its energy brings misfortune to others and can lead to
environmental destruction and even to the annihilation of the human race. It is
of the utmost importance to transform bad karma into good karma at the
individual level. The transformation of the karma of one individual evokes a
similar transformation in other individuals.
Transforming
bad karma into good karma cannot be done on the level of the Eighth
consciousness alone. Universal life, which subsumes the Eighth Consciousness,
is the Night Consciousness (The Amala Vijnana) or the Buddha nature, which must
be strengthened as much as possible. Once attained, the Buddha state of
life purifies and reforms the Eighth Consciousness (karma storehouse) and
orients all karma toward ultimate good (Choose Peach, page 73)
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