EXPLANATION OF ‘HEART-MIND’ – OUR INTERIORITY – EXTRACT FROM DOCTORAL THESIS
My answer is the human spirit – her own and her pupils. How might we construe that spirit? My answer is as the flow of ‘spirit-as-the-life-force’ (chi?)
One analogy for the ‘flow of spirit-as-the-life-force’ is water flowing. Another analogy lies in the flow of energy as dancer dances. Another metaphor for ‘the flow of spirit-as-the-life-force’ is that of white light. These metaphors are the opposite of the mechanistic ‘human-as-computers’ or the older ‘humans-as-machines’ metaphors.
Since I see teachers as ‘developers of consciousness’ I here am focusing on the idea of the life-force, in a normal person, culminating in (raised) consciousness. I also use the term interiority to refer to consciousness. By interiority I mean ‘affective awareness’ and ‘moral awareness’ as well as ‘cognitive awareness’ – hence my preference for ‘heart-mind’ as a term for interiority.
I am grateful to Martin Cortazzi for pointing out that a unitive presentation of heart-mind has a long history. He tells me that heart-mind corresponds to ‘xin’ in Chinese, (sometimes transcribed as ‘hsin’). (Professor Peter Harvey of the University of Sunderland also points out that ‘citta’ in Sanskrit, as used in Indian Buddhism, has the same meaning)
Hansen (1989 p. 97) explains that ‘We use ‘heart-mind’ to translate xin. This is because the philosophical psychology of ancient China did not use a cognitive/affective contrast in their talk of well-honed human performance…’
He also points out (1992 p. 20) that ‘The common translation of xin as heart-mind reflects the blending of belief and desire (thought and feeling, ideas and emotions) into a single complex dispositional potential.’
Tu ( 1985 p. 32) provides further evidence in saying:
…the Confucian hsin [xin] must be glossed as ‘heart-mind’ because it involves both cognitive & affective dimensions of human relations. This ‘fruitful ambiguity’ is perhaps the result of a deliberate refusal rather than an unintended failure to make a sharp distinction between conscience & consciousness. To Yang-Ming [Wang Yang-Ming, neo-Confucian philosopher 1477-1529] consciousness as cognition & conscience as affection are not two separable functions of the mind. Rather, they are integral aspects of a dynamic process whereby man becomes aware of himself as a moral being. Indeed, the source of morality depends on their inseparability in a pre-reflective faculty.
I still arrive, in order to laugh and to cry,
to fear and to hope.
The rhythm of my heart is the birth and death
of all that is alive.
Thich Nhat Hanh
Source: Call Me By My True Names, Pages: 72
I charge you all that each one of you concentrate all the thoughts of your heart on love and unity. When a thought of war comes, oppose it by a stronger thought of peace. A thought of hatred must be destroyed by a more powerful thought of love.
The heart is like a box, and language is the key. Only by using the key can we open the box and observe the gems it contains.
SOURCE – http://info.bahai.org/article-1-3-4-8.html
DO YOU HAVE SEPARATE ORGANS OF ‘HEART’ and ‘MIND?
The singleness of our ‘interior world’ is a vitally important idea in the SunWALK model. Much is written about the separation of mind from body in post-Enlightenment thinking. I think the head-heart separation is of the greatest consequence. There are no separate organs for head and heart in our interior as experience there is simply ideas that have affective charges and feelings that transmute into ideas. I came to this conclusion before I was told of the following;
‘We use ‘heart-mind’ to translate xin. This is because the philosophical psychology of ancient China did not use a cognitive/affective contrast in their talk of well-honed human performance…’ (page 97)
Hansen, C. (1989) Language in the Heart-Mind, in R.E. Allison (ed.) Understanding the Chinese Mind, Hong Kong: Oxford University Press, pp. 75-123.
‘The common translation of xin as heart-mind reflects the blending of belief and desire (thought and feeling, ideas and emotions) into a single complex dispositional potential.’ (page 20)
Hansen, C. (1992) A Daoist Theory of Chinese Thought, a philosophical interpretation, Oxford: Oxford University Press.
(Tweaked from an earlier article here http://sunwalked.wordpress.com/6-personal-development-matters/new/faqs-to-the-underlying-sunwalk-model-of-holistuic-education/)
Let us not believe that we have received the divine kiss, if we know the truth without loving it or love it without understanding it. But blessed is that kiss whereby not only is God recognized but also the Father is loved; for there is never full knowledge without perfect love.
– Saint Bernard
SOURCE – The Thought for the Day is today’s entry from Eknath Easwaran’s Words to Live By – http://www.easwaran.org/index.php
‘For as he thinketh in his heart, so is he…’ (Proverbs 23:7a KJV)
”…that you may know the thoughts of your heart.’ (Daniel 2:30b NKJV)
‘…The thought of your heart may be forgiven you.’ (Acts 8:22b NKJV)