Mind is not a gross thing, visible and tangible; its
existence is nowhere seen; its magnitude cannot be measured; it does not
require spce in which to exist. Mind and matter are two aspects, or subject and
object of one and the same all-full Brahman - who is itself neither and yet includes both.
Mind precedes matter; this is the vedantic theory. Matter
precedes mind; this is the scientific theory. Mind is immaterial only in the
sense that it has not the characteristics of ponderable matter. It is not
immaterial in the sense that Brahman - pure spirit - is.
Mind is the subtle form of matter. Hence it is the prompter
of the body. Mind is made of subtle, pure (satvic), atomic matter. Mind is all
electricity. It is formed of the subtlest portion of food.
The soul is the only source of intelligence; it is self-evident;
it shines with its own light.
The organs or mind and senses derive their principle of
activity and life from the soul. By themselves they are lifeless. Hence the
soul is always the subject and never the object. Mind is the object of the
soul.
It is a cardinal principle of vedanta that that which is an
object for a subject is non-intelligent. Even the principle of self-consciousness
is non-intelligence - it does not exist by its own light; it is the object of
apperception to the soul.
Mind is composed of coarse or fine matter, according to the
needs of the more or less unfolded consciousness connected with it. In the
educated it is active and well defined. In the undeveloped it is cloudy and
ill-defined.
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Absolute consciousness is common to all. It is one. All the
workings of the mind are presented to the one common consciousness which is the
witness of the mental vrittis. It is the mind that limits man, who is in
reality, identical with Brahman.
This identity is realised when the veil of ignorance is
removed. For Brahman, the mind is an object of perception. Atman directly
cognises all the phenomena of the mind - desires, imagination, doubt, belief, shame, intellect, fear, etc., - and
yet remains quite unattached and unaffected.