A Cognitive Reconstruction Between Emotions and Meditation
The illusion of emotions is to believe that destructive and aberrant emotions are driving mental activities instead of emotions being a reflection of destructive and aberrant cognitive behavior, which is accessible for consciousness to act upon and modify.
The meditation discipline and training of Tibetan Monks and Lamas provide them insights incomprehensible to the ordinary person. But only those who have the opportunity, time, and resources to commit to their enlightening meditative methods can have access to Tibetan Buddhism’s vast depth of knowing. There are millions of others around this Earth who, as yet, do not have the inner drive, strength, and power to obtain the knowledge and wisdom associated with thousands of hours of meditation. But they can take a step closer. Humanity has the internal wisdom to take another step out of their ignorance.
I wish to speak of meditation, contemplation and other cognitive acts of knowing and I wish to speak of these mental activities’ relationships to emotions and the body. I wish to develop and extend the definition and understanding of emotions into a concept that appreciates the existence of emotions. Emotions have a common definition within the mass consciousness. The time has come to change this definition that has been used for millennia. Mass consciousness is ready for a more accurate understanding of the relationship between mind, body, and emotions.
If a meditative activity results in negative emotions, are not emotions providing insights into the effectiveness, or ineffectiveness, of the meditation? Are not the emotions of peace and joy the indications of a successful contemplation of knowledge? Do not emotions aid in the understanding of the effectiveness, or ineffectiveness, of meditations and contemplations? If a meditator experiences negative and destructive emotions, are not these emotions indications of ignorance? Emotions used in a manner which provides insights are constructive because emotions are providing valuable information on the effectiveness of the meditation and contemplation practices.
Therefore, who cannot use their own emotions to understand the effectiveness and validity of their own mental processes? Tibetan Monks and Lamas can realize the success or failure of their meditative and contemplative practices by acknowledging the presence of associated emotions. Any ordinary person may also use their own emotions to realize the nature of their own mental and cognitive processes. Emotions that feel negative indicate thoughts and cognition that is deviating away from a person’s intentions. Emotions that feel good are indications of a mind in harmony with a person’s intent. Thus, a key to fulfillment is to use the feedback emotions provide on the quality of mental processes and whether those mental processes are meeting a person’s intentions.
Modern science has the tools to clearly demonstrate that (a) cognitive activities stimulate (b) various areas of the brain. These stimulated cognitive areas, in turn, send signals to (c) other areas of the brain which activate biochemical events that change (d) the biochemistry throughout the body. It is these biochemical changes that are then perceived. We call these perceptions… (e) emotions.
Cognition (a) causes biochemical activity (d) that we perceive as emotions (e). The emotions that we feel (e) are the result of cognitive activities (a), not the cause of them. The illusion of emotions is that emotions drive the mind. Humanity is ready to accept the understanding that emotions do not precede cognition. Cognition, or the mental acts of knowing, come first. Even if emotions are first realized before any mental activity is acknowledged and it seems as if emotions are driving thoughts and activities, this is not the case. Failure to recognize cognitive activity before emotional activity only indicates the lack of attention being given to the thoughts and ideas being generated within the mind.
Therefore, as the mind can have destructive and aberrant cognitive activities, it is the resultant emotions which are giving their creator key knowledge, understandings, and insight into these mental activities. Negative, destructive, and aberrant emotions are precipitated by the cognitive activity of the mind. The illusion of emotions is to believe that destructive and aberrant emotions are driving mental activities instead of emotions being a reflection of destructive and aberrant cognitive behavior which is accessible for consciousness to act upon and modify. The extreme power and value of emotions to the individual is that emotions clearly broadcast to the individual a previously unrecognized aspect of their own cognitive activities.
Using emotions to evaluate cognitive processes is the bridge from ignorance to enlightenment for those who do not have the internal nor external resources for thousands of hours of meditative practices. Emotional guidance can be used in the mundane activities of daily life by anyone who wishes to lead an intentional life. Tibetan monks are using emotional guidance. I am only reshaping the concept towards a more general application that anyone can, and should, learn and use.
Mass consciousness and academia currently believes in the cognitive construct of destructive and aberrant emotions. I have reasoned above how this illusionary nature of emotions, though commonly accepted and professed, is in error. Not until this illusionary construct of emotions is reconstructed, will the power of emotions be available for humanity’s self-empowerment.
The full argument: Symbiotic Psychology: The Synergy Between Mind, Body, Emotions and Consciousness will be found on https://emotional-evolution.com/.