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Whatever the case, I suspect Plotinus fully understood that the world of matter was primary for biological life, and that through this biological existence, the rarefied state of conscious awareness that Plotinus undoubtedly experienced, could only be realised if the physical body (and the mind it contains) was trained in the right way.
Once the material basis of human consciousness is fully understood and appreciated, an in-depth study and analysis of its implication and functionality can be ‘scientifically’ pursued outside of the limitations that theological understanding suggest and impose. Without firmly separating the study of evolutionary consciousness from theology – the true extent of the power of the human mind will not be fully understood.
The Buddha explained that physical existence is ‘nama-rupa’, or ‘mind-body’. This analysis is found in the received Chain of Dependent Origination (specifically in the 4th link which is conditioned by consciousness [mind], and which in turn conditions the sixfold sense-base [body]).
Theistic religion was once suitable to the emerging intellect of humanity, but is no longer suitable for an advancing species. Modern humanity benefits from science, technology, medicine and the internet, and no amount of praying will save the life of a relative, or produce space travel, or the latest breakthrough in the fight against human disease. The Buddha denied the validity of theistic belief and advocated mental development and discipline (behavioural modification) as a means of over-coming alienation. The Buddha taught non-identification with thought (i.e. non-attachment), and can not be considered ‘idealistic’, and he criticised certain types of materialist thinking prevalent in his day, and can not be called a ‘materialist’. Karl Marx advocated the study of the physical circumstances humanity finds itself within, (i.e. historical materialism), but as he fully acknowledges the existence and functioning of human consciousness, he can not be termed a gross materialist. Marx wrote often about human consciousness, and stated that when consciousness is inverted, (i.e. deluded), it can not perceive things as they actually are, and falls into the error of religiosity. However, as Marx denied the validity of philosophies that limit the interpretation of the world to a set of thoughts, or thought constructs, (i.e. attachment to thought), he can not be called an ‘idealist’, or ‘ideologue’.
For the Buddha, delusion generates itself in cycles of endless repetition. Causes lead to consequences, and this systems appears to transmit itself from one birth to the next. However, this should not be interpreted in a theistic or mystical fashion. Whatever the Buddha is referring to, it can not be obvious reincarnation favoured by certain religious theories, as the Buddha fundamentally rejects such notions in his teachings. Rebirth and karma, as used by the Buddha, appear to be a method of interpretation that avoids the trap of gross materialism, whilst using the rational mind.
‘However, within China the Ch’an school of Buddhism has always embraced martial cultivation within the context of a thorough mind development. Certain Ch’an temples – such as the Shaolin – have become very famous, but in reality many Ch’an temples have facilitated martial practice all over China. However, martial practice within the body is acknowledged as actually occurring within the mind itself, and it is through the mind that physical mastery is developed. Within the Ch’an tradition, there is no duality between the mind, body or environment, as all things arise and pass away within the mind. Martial perfection is nothing other than realising the Mind Ground.’
SANGHA KOMMUNE (SSR) 