Summary Triune Mind, Triune Brain

1 summary

1.1 sugunasiri s reinterpretation
1.2 other critical points
1.3 conclusion

summary

in work, sugunasiri seeks correlate buddhist concepts paul maclean’s theory of triune brain - reptilian, paleomammalian, , protomammalian. shows how buddha’s term sattā, meaning ‘sentient being’, covers both humans , animals, each having 6 senses, including sixth mind-sense. goes on show how concept can helpful in reviving , understanding maclean’s theory, reinterpreting , rebranding 3 brains protosentient-, paleosentient-, , neosentient. through use of pali terminology, shows how buddhist analysis serves fuller understanding of theory of mind.

maclean’s newly branded theory meets buddhian (his term, meaning ‘of buddha’ – cf. einstein > einsteinian) triune mind, components, citta, mano, , viññāṇa characterized in following words: “the 6 senses constitute mano, total working of mindbody … viññāṇa , vacillations in relation values-conditioned behaviour constituting citta.”

sugunasiri s reinterpretation

interpreted on basis of abhidhamma analysis receiving mind, judging mind, , executive mind respectively, shown fit within maclean’s triune brain structure. taking protosentient (reptilian) brain first, compares functions of basal ganglia (and medulla oblongata) of citta; paleosentient (paleomammalian) brain in hypothalamus (and thalamus) compared viññāṇa; , neosentient (neomammalian) brain in amygdala aligns mano.

other critical points

while parallelism central theme of research, there other critical points theory building. buddhian notion of ‘stream of consciousness’ (viññāṇasota), e.g., explained in relation neuronal behaviour , citta neuropeptides. intriguing chapter looks @ mind in context of embryonic development, looked @ both westernscientific buddhist viewpoints. buddhian notion of rebecoming explored in relation evolution of brain, , maclean’s puzzle evolutionary common thread connect non-humans of past humans of present answered reminding how satta ‘sentient being’ common animals , humans alike.

with quick review of 4 noble truths, further reminded sentient beings driven triple thirsts (sense-thirst (kāma taṇhā), ‘thirst be’ (bhava taõhà), ‘thirst not’ (vibhava taṇhā) , triple blemish roots (passion (rāga), hatred (dosa), delusion (moha)). sugunasiri relates triple thirsts self-preservation (as in western evolutionary theory) , triple blemish roots continuity of species. responding maclean’s search “animal mentations” , “inherited folklore”, citta shown mind serves medium through carried across lifetimes, , life-lines neuropeptides serve medium containing information relating stimulus, when ‘message’ carried through next neuron, jumping across synapse, more descriptively, synaptic gap. sugunairi writes, in perhaps first attempt, in scientific terms, @ explaining rebecoming (i.e., life after life, popularly ‘rebirth’): “the citta may carry load of triple thirsts , triple blemish roots through synapse between life , life b”. 2 neurons on either side of gap used paralleling 2 lifetimes, first ending @ death , subsequent life beginning conception, characterized ‘relinking citta’ (paṭisandhi). mitochondrial dna argued content of citta neuropeptides.

conclusion

prof. sugunasiri ends work bit of twist. although triple functions of mind in buddhian characterization has been ‘housed’ in maclean’s rebranded 3 brain structure, brain described centralized home of citta, vinanna , mano. ends book in scientifically concise way, maintaining non-dualistic approach mind , body while unifying concepts of pali buddhism western science leaving enhanced new position in wake.