idents or attributes are needed for the several kinds of
perception indicated. Every man, in consequence of them, becomes
conscious of three separate things in respect of those perceptions (viz.,
a material organ, its particular function, and the mind upon which that
function acts). There are again (in respect of all perceptions of the
mind) three classes, viz., those that appertain to Goodness, those that
appertain to Passion, and those that appertain to Darkness. Into them
run three kinds of consciousness, including all feelings and emotions.
Raptures, satisfaction, joy, happiness, and tranquillity, arising in the
mind from any perceptible cause or in the absence of any apparent cause,
belong to the attribute of Goodness. Discontent, regret, grief, cupidity,
and vindictiveness, causeless or occasioned by any perceptible cause, are
the indications of the attribute known as Passion. Wrong judgment,
stupefaction, heedlessness, dreams, and sleepiness, however caused,
belong to the attribute of Darkness. Whatever state of consciousness
exists, with respect to either the body or the mind, united with joy or
satisfaction, should be regarded as due to the quality of Goodness.
Whatever state of consciousness exists united with any feeling of
discontent or cheerlessness should be regarded as occasioned by an
accession of the attribute of Passion into the mind. Whatever state, as
regards either the body or the mind, exists with error or heedlessness,
should be known as indicative of Darkness which is incomprehensible and
inexplicable. The organ of hearing rests on space; it is space itself
(under limitations); (Sound has that organ for its refuge). (Sound,
therefore, is a modification of space). In perceiving sound, one may not
immediately acquire a knowledge of the organ of hearing and of space. But
when sound is perceived, the organ of hearing and space do not long
remain unknown. (By destroying the ear, sound and space, may be
destroyed; and, lastly, by destroying the mind all may be destroyed). The
same is the case with the skin, the eyes, the tongue, and the nose
constituting the fifth. They exist in touch, form, taste, and smell. They
constitute the faculty of perception and they are the mind.[819] Each
employed in its own particular function, all the five organs of action
and five others of knowledge exist together, and upon the union of the
ten dwells the mind as the eleventh and upon the mind the understanding
as the twel