Is it all just mind over matter?
We throw phrases around about the mind like corn kernels popping in a saucepan. But have you ever taken time to contemplate what the mind is, exactly? Perhaps it’s been at the back of your mind for some time. Or even at the front. But you’re really in two minds about it.
For centuries scholars have been fascinated with the mind. Explorations have traversed the fields of philosophy, theology, psychology, biology and behavioural science — even archaeology and anthropology. Despite this, a well-developed understanding of the mind remains elusive.
Big names have influenced the evolution of modern psychology. From Plato and his ponderings on the psyche, to the dualistic mind-body model proposed by Descartes — he believed that the mind was entirely separate from the physical body.
On to Freud and Jung, whose theories have led to the common depiction of the mind as an iceberg — conscious thoughts, the critical and analytical mind are only the tip, the subconscious lurks below. Here, in the hidden depths lie our fears, beliefs, trauma and socio-cultural conditioning. It is thought that these unconscious aspects can be transformed, once uncovered (Eureka!).
Western medicine has viewed the mind as a function (or dysfunction as it may be) of the brain. According to the reductionist medical model, the brain is like a supercomputer (the hardware) that houses our consciousness (the software).
However, stories from thousands of near-death experiences around the world reveal a puzzling phenomenon. Clinically brain dead people have returned to life with extraordinary accounts from the other side. They often describe a collapse in time and space. And recall incredible details of their death scene.
These experiences suggest that consciousness survives beyond death.
In Buddhist philosophy, the mind is connected to the heart in a thinking-feeling process (the Japanese word kokoro means both heart and mind). If this is true, the functions of the heart, mind, brain and body must all play a role in conscious perception.
This mind-body connection is fast superseding the mainstream mind-brain theory. More than three decades of research now firmly indicate the interwoven nature of the mind and body.
The Mind and Body Lab at Stanford University explores how subjective mindsets can alter objective reality, a concept that is inherent in many spiritual traditions.
According to Hindu priest, entrepreneur and former monk, Dandapani, if we understand the mind we have the ability to control it. And can thereby direct our awareness to make the changes we desire (he makes it sound so simple).
Becoming aware of one’s own thoughts, and developing focus to willfully direct your attention is beneficial. But not everything is mind over matter. It’s impossible and even dangerous to hold this perspective for everyone. And particularly for those in the midst of a psychological crisis or living with a chronic mental illness.
But exploring the philosophy and theory of the mind is important. It’s also relevant to us as individuals as well as applicable to the evolution of our health, education and social systems. Why?
Because, how we perceive the mind informs how we approach mental health and human behaviour. And how our socio-cultural paradigms define the mind, determine the ways we classify, manage and prevent illness as well as how we discuss and promote mental health and improve wellbeing outcomes in our community.
If we are to address the causes of illness and optimise mental health, we must look beyond our dominant paradigms. We must be open to exploring the merit of others. Because no single person, institution, practice or philosophy holds all of the answers for all of us.
This article was first published in The West Australian in Renée Gardiner’s weekly column in Agenda, 8 May 2021.