THE MIND: ITS MYSTERIES AND CONTROL - 12. THEORY OF PERCEPTION - Sri Swami Sivananda - The Mind: Its Mysteries & Control - HQ Full Book.

In Chapter 12 of The Mind: Its Mysteries and Control, Sri Swami Sivananda explores the complex and intricate process of perception, presenting various theories and perspectives on how we experience and understand the world around us. Through a blend of ancient Vedic wisdom and modern psychological insights, Sivananda delves into the mechanisms that shape our perceptions, the role of the mind, and the nature of reality itself.

The Nature of Perception
The chapter begins with a profound quote from the Brihadaranyaka Upanishad, emphasizing that perception is not a simple physical process but a mental one. "When one thinks, then he understands; without having thought, one does not know," Sivananda points out. This suggests that understanding and knowledge are rooted in mental processes, which shape how we experience the world. He explains that we do not see, hear, or feel with our physical senses alone; it is the mind that interprets and processes sensory information. Sivananda further expands on this idea by noting that desire, determination, intellect, belief, and other mental faculties are all contained within the mind. He illustrates this through the example of being absent-minded: a person might fail to hear or see something not because the sensory organs are defective, but because the mind is not fully engaged in the process of perception. 

Two Compartments of the Mind
According to Sivananda, the mind has two primary compartments: the thinking portion and the perceiving portion. The thinking mind is relatively easier to control and quieten, but the perceiving mind, which interprets sensory input and gives rise to our experience of the external world, is much more difficult to stop. The perceiving mind is responsible for the creation of our experience of the world, and it functions through the interaction with our senses. He draws an interesting distinction between individual perception and the broader, universal perception of Brahman. The individual mind, he explains, sees the external world, but its perception is limited and shaped by ignorance. In contrast, the Universal Mind, or Brahman, perceives the world not as discrete objects but as a continuous vibration or movement within itself. This holistic vision is not bound by individual limitations and is capable of seeing the world as an interconnected whole. 

Theories of Perception
Sivananda reviews several theories of perception, each offering a unique view on how we come to know the world around us. The first theory he addresses is the "elastic theory" of perception, which posits that the mind becomes "elastic" when exposed to various sensory stimuli. According to this theory, the mind stretches to accommodate the different sensory inputs it receives. However, Sivananda dismisses this theory, as it does not account for the complexities of mental perception, particularly the mind's ability to perceive simultaneously through multiple senses. Next, he discusses the theory of compartmentalization, which suggests that different parts of the mind are responsible for perceiving different senses. However, like the previous theory, this too is refuted by Sivananda, who argues that such a division is not consistent with the Vedantic understanding of the mind. The "Perception-Creation Philosophy," on the other hand, offers a more holistic view. According to this philosophy, the perceiver and the perceived are one and the same. Just as a spider creates its web from its own body, so too does the mind create the physical world during waking hours and withdraw it during sleep. In this view, the physical world is an externalization of thought, and objects are nothing more than thought waves that have been externalized. The world we see is, therefore, a mental projection, shaped by our perceptions and mental conditioning. 

The Vedantic View of Perception
Sivananda presents the Vedantic theory of perception as the most comprehensive and insightful. According to Vedanta, the mind plays a crucial role in perception, but it is the Self (Atman) that illumines the objects of perception. The mind is merely a medium through which perception occurs, and the objects of the world are ultimately manifestations of the Supreme Consciousness, or Brahman. This theory asserts that all perceptions, whether through sight, sound, or touch, are ultimately derived from Brahman. Sivananda further explains that perception occurs when the mind "projects" itself outward, taking the shape of the object it perceives. For example, when we look at a mango, the mind "reaches out" and envelops the mango, assuming its form. This process is called "Thought Wave" or "Mental Ray," and it is through these rays that the mind interacts with the external world. The mind is not simply a passive receiver of sensory input but an active participant in the creation of our perception of reality. 

Western vs. Orthodox Hindu Perspectives
Sivananda contrasts the Vedantic view with that of Western medical science, which posits that perception is a purely physiological process. According to Western science, light from external objects strikes the retina, forming an inverted image that is then processed by the brain. This image is interpreted, and we perceive the object. While Sivananda acknowledges the validity of this explanation from a physical standpoint, he points out that it fails to address the deeper, spiritual dimensions of perception, which are central to the Vedantic philosophy. In contrast, Orthodox Hindu philosophy offers a more nuanced explanation. Sivananda describes how the senses, such as the eyes and ears, serve as instruments that transmit sensory information to the mind, which then processes it and presents it to the intellect. The intellect, in turn, presents this information to the Spirit, or Atman, which is the ultimate perceiver. This process highlights the interconnection between the senses, mind, intellect, and the Spirit, which together form the basis of perception. 

Mind and the Illusion of Duality
Sivananda concludes by emphasizing that perception is not an independent function of the mind or senses but is ultimately rooted in the unified Consciousness of Brahman. He challenges the dualistic view of the world, where the external world is seen as separate from the perceiver. According to Vedanta, the concept of "internality" and "externality" are mere illusions created by the mind. In reality, there is only one solid existence—Brahman, the Supreme Consciousness—that pervades all things. The mind, in its ignorance, creates the illusion of duality, perceiving the world as separate from the Self. However, when one realizes the truth of non-duality, the distinction between the perceiver and the perceived dissolves, and everything is understood as a manifestation of the one Reality. This realization is the key to true perception, which is not bound by the limitations of the physical senses or the mind.

Conclusion
Chapter 12 of The Mind: Its Mysteries and Control offers a profound exploration of the nature of perception, highlighting the complex interplay between the mind, senses, and consciousness. By examining various theories of perception and contrasting Western and Vedantic views, Sivananda provides a holistic understanding of how we perceive the world. Ultimately, he points to the non-dual nature of reality, where the perceiver, perception, and the perceived are all manifestations of the one Supreme Consciousness, Brahman. This understanding of perception not only challenges conventional views but also points the way to spiritual realization and the direct experience of truth.  
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