Discovering the origins of both good and evil of human nature

There is a logic to mathematics, but there is also the underlying human element that must be considered. As so many people have learned, forgetting to include human nature in an equation can be devastating. We both have a brother and sister. We were both brought up in Catholic households and went to Catholic schools.

Discovering the origins of both good and evil of human nature

Ancient Indian literature was considered to be written around — BC. Ancient Indian literature was considered to be written around — BC 1.

This also led to the conjecture that first and foremost, we are conscious self, one with Brahman. The proof in psychology was considered to be subjective experience.

The Indian tradition has approached the problem by focusing on the quality, purity, and concentration of the antahkarana, the inner instrument of knowledge used by the person who has experience.

The Indian tradition has developed a plethora of methods to enhance the quality and reliability of inner observation.

The relook in Indian conceptualization of human nature reveals interesting observations about the doctrines of mind, personality and self. Indian writing has placed enough emphasis on the positive view of human nature.

The human nature is viewed to be having strong inwardly character. Human nature is kaleidoscopic; this has been amply stated by both eastern and western scientists. Homer explained the presence of these entities, i.

The analysis of various sources like Atharveda, the Upanishads, the Mahabharata and others reveals the fine aspect of human nature.

Ancient Indian thinkers were characteristically synthetic in their views. According to Indian conception, human nature is not the accidental offshoot of an unconscious nature, but has its root like every other thing in the being of an absolute self.

Discovering the origins of both good and evil of human nature

He is categorical in asserting that modern psychology developed in western context has nothing to offer about self and one has to look toward these spiritual psychologies to fill the void. Thus, transpersonalists have found Indian wisdom literature like Veda, Upanishads, Yoga Sutra and others as spiritual psychologies and also as consciousness disciplines[ 9 ] which offer insight into farther reaches of human nature.

The thought has close affinity to that of Maslow,[ 10 ] who referred to the transcendental dimension of human existence.

Indian tradition has much to offer by way of theoretical models and practical techniques in enhancing human potential and optimal well-being. In fact, the Holistic Therapy concept of body-mind-spirit has been influenced by the Indian tradition, in particular by Ayurveda and Yoga.

Brahman as prayer is what manifests itself in audible speech. The philosophic significance it bears in the Upanishads is the primary cause of the universe that bursts forth spontaneously in the form of nature as a whole and not as mere speech.

The distinctive meaning of Brahman is the ultimate source of outer world while that of Atman is the inner self of man. Though they seem to be having independent significance, they were used interchangeably. The source of the central essence of the individual is distinguished from the physical form leading to the development of the word Atman as the meaning of soul or self.

Atman as the soul or self is the inmost truth of man; the method of unveiling the truth was subjective and often it was based on introspection.

The concept of universal consciousness was universalized, i. Atman as the self or inmost truth of man becomes the cosmic soul or self. The individual as well as the world is the manifestation of the same reality and both are therefore at bottom one.

There is continuity between nature and man. The Vedantic psychology asserts that Brahman is the innermost universal being characterized by pure consciousness Chit and Atman the self is the innermost individual being characterized by individual consciousness Chitta.

The essence of personality is something beyond body, life, mind and intellect. It is Atman, the self. Its chief attribute is consciousness. The self exists before, in and after the various states of consciousness: Denial of consciousness means denial of everything else.

Hence, mind and self are not identical. The self is knower kshetrajnathe seer drastathe witness sakshiand the immutable kutastha.belief that human beings are capable of being ethical and moral without religion or a god but does not make any assumptions about the innate "goodness" or "evil" of man; does not see man as superior to nature but acknowledges the unique responsibility facing humanity and the ethical consequences of human decisions.

MIND IN UPANISHADS. The Aitareya Upanishad gives the following as the names of manas: samjnana, ajana, vjana, prajnana, medhasdtisttidhrti, mati, manias, giti, smuti, sankalp, kratu, asu, kama and cognitive aspect of human nature was quantified in these descriptions.

Both the crisis of Western civilization and the current crisis in the Church are rooted in faulty views of human nature which destroy the natural and supernatural horizons of the human . Both motives come together in the thought that there is a God, a protector, a means by which we can control nature (for early religions) or feel safe in the face of danger and uncertainty.

In religion, ethics, philosophy, and psychology "good and evil" is a very common cultures with Manichaean and Abrahamic religious influence, evil is usually perceived as the dualistic antagonistic opposite of good, in which good should prevail and evil should be defeated.

In cultures with Buddhist spiritual influence, both good and evil are perceived as part of an antagonistic. Basically, how are we to make sense of human behaviour, specifically the dark side of human nature? In fact, are we ever — until now — to truthfully answer this deepest and darkest of all questions about the origin and meaning of our ‘good vs evil’, human-condition in .

Human Nature and Moral Development