adhipati-paccaya

Adhipati Paccaya – Condition of Reigning /Governing

Adhipati paccaya, reigning or governing condition, describes the condition of one thing, that is either an outer object or condition, or internal mental factors, such as desire, exertion, investigation or thought governing a persons consciousness.

For the most part this condition is concerned with conditions on the human scale. Thus, there are five ruling principles, by which a person can be ruled.

Ārammaṇa-Adhipati

Most people’s consciousness is for the most part governed by sense-impressions and ‘unfelt’ ideas. Thus they may be called sensuous people. This may be said to be the defining ruling condition of the common person.

The condition of consciousness being in synchronicity with internal factors is called “Sahajāta-adhipati” (Synchronous governance). This is divided into four:

Chanda-Adhipati

First there is the person who is full of willpower. Whatever goal he sets before himself, he is determined to follow through with it till the end. Thus his consciousness functions in alignment (synchronicity) with his will. This may be thought of as being like the mind of a king, or that of a magician.

Vīriya- Adhipati

Then there is the person of much inner strength, vigour and exertion. Such is the heroic type of person, as is often found in sportsmen. It is basically the mind of the person who is defined by action and activity. His consciousness too is not merely ruled by outer objects, but by his personal sense of heroism.

Citta-Adhipati

Further there are also persons which are full of devotion, emotionality and creativity. Their consciousness is usually governed by their ‘feeling mind’ and a desire to be creative, no matter how or whatever the object may be.

Vīmaṁsā-Adhipati

At last, there is the person governed by the search for knowledge. This is the kind of ruling condition of the intellectual or scientific type of person.

Each of these types can also be understood in relation to the four elements, as well as physiologically, mentally, and in matters of certain ideas which he is likely to hold.

The Elements

First the elements. Each of these adhipatis can be attributed to one of the four elements, and a person seeking to develop one specific of these mental powers might be well advised to meditate on the element related to it. Thus, may a person seeking to strengthen his power of will, meditate on the element of earth, with its characteristics of firmness and immovableness. A person seeking to develop more creativity may be well advised to pay attention to the element of water with its characteristics of flowing or liquidity, its capacity of mirroring and binding and its general association with depth of feeling. A person seeking to make heroism his path, would be well advised to meditate on the fire element, with its characteristic of energy. While the person of scientific bend might emphasise the wind element with its qualities of swiftly moving over things without changing their characteristics. The first condition (of external governance) would also be attributed to the earth element, but as there the element stands outside the person, its attribution will be less important for our consideration.


Relation to Physiology

Similar to the more abstract relationship between the elements and these types, we can also identify a clear physiological connection for each kind.

Therein will the person of dominating will be physiologically characterised by a strong solar plexus, usually coupled with a strong, well working brain. The effort type of person on the other hand, will have as his predominantly working body parts his limbs and solar plexus. The primarily creative person is physiologically distinguished by a well working cooperation between his senses and his heart. And the person of scientific character is primarily distinguished by his brain. While the person who is ruled only from outside is physiologically distinguished by living mostly in his senses.

And as with the elements, so here too can the knowledge be used to counteract imbalances.

So might the too wilful person at times be well advised to more often pay attention to his heart. A suggestion which might equally apply to the scientifically inclined person. There perhaps together with an equally more balanced use of limbs and solar plexus. Which might help him to turn his ideas into practical inventions. The person who is distinguished by his effort, often could profit from greater depth of heart and more frequent use of his brain. While the creative person, if he becomes too dreamy, might need to ground himself by giving more attention to his solar plexus area, as well as perhaps pay attention again more often to the things of the senses.


Adhipatis in Relation to the Mental Process

Now that we have examined the physiological and elemental aspects, let us explore how the Adhipatis function within the mental process. For instance, in the case of the object governance condition, an outer object produces some strong impression on the mind. However, here the mind only receives the object, but does not further process it. This will result in the impression entering the life-continuum, from which it will govern the inner activity of the mind. Which, in turn, will usually be followed by activities of the body.

In contrast, the governing condition of the Will operates quite differently. For the Will to become a governing condition, many kamma-generating mental processes must arise. These must then be followed by further processes that support that type of kamma. And once the kammic seed begins to take root, the Will may determine the direction of life and even obstruct or destroy both sense-impressions and resultant mind-states from the past.

In the Vīriya type of person or condition will the primary mental activity be marked by having far more vibrating bhavanga mind conditions arise. These will arise from the kammical seed of a set goal, but, under this condition, are comparatively less adjusted through conscious processing.

The mental processing of the Citta Adhipati condition, in turn, is characterised by more adjustment between the resultant vibrating mental activity (the life-continuum) and active conscious activity. Such an individual will often, at least temporarily, modify their goal to fit their present mental state.

While the Vīmaṁsā or Truth searching type or condition is marked by much active thought activity with comparatively little decision making, and followed by equally little activity. It has as its main agenda the finding of truths and thus most mental activity will be directed to that end.


The Adhipatis in relation to Ideas

Furthermore, these different Adhipati types not only affect a persons mental processes but also influence the specific ideas they are drawn to.

So is the person who is for the most part, moved only by external things, in as much he possess any conscious views whatsoever, likely to think, that there is no meaning in this world. That there is nothing worth striving for. That only matter is real. And that upon death, all will come to an end anyway.

Not so for the person ruled by his own will. The person of strong will power, will believe that there are things worth striving for. He will believe that life does have meaning, even if the meaning of life is something which depends upon each individuals will.

And he typically is likely to believe that a leader is the most superior type of person.

The heroic type of person again will be different. His mind is likely to revolve around an idea that death is no problem for one following a worthy cause. And that a person’s virtue will best shine forth by showing skill in battle.

The person who makes the mind with its various faculties his main governing principle, is likely to cherish ideas about creativity being a divine faculty, and as such, the highest expression of the human mind. Or similar ideas.

While at last, the scientifically inclined person, as he is focused on realising ultimate truth, will in the first instance believe that it is possible to gain insights into the workings of the cosmos and the nature of existence, as well as perhaps that that is the most worthy cause to pursue for a human being.

Often people might think themselves to be a mixture of all, or some of them, but still, these Adhipatis can be distinguished as distinct types of people.


In religious life these will take on their own nuance. Therein the person of strong will power is likely to incline to either become a teacher or to aim for higher human powers. He wants to exercise his willpower. The vīriya type might have a strong tendency to asceticism or else will follow the path of devotional activity. The citta-adhipati type of person will incline to devotion through prayer, or to the playing around with various meditations. While the vīmaṁsā type will be mostly drawn to scholasticism and to analytical meditation. The ārammaṇa-adhipati person too can be found in religious life in the further sense of it, but he will be primarily defined by imitating his surroundings.


Nibbāna

Finally, let us consider Nibbāna. Of course, a capacity for all the four inner governing conditions will be necessary to some extent for attaining liberation from the world. Liberation is not an option for one entirely lacking in will, effort, mental pliancy, or wisdom.

A strong will is required to continuously lead the mind away from the world and point it in the right direction. Effort naturally follows from that will, serving as the fuel that propels one further into the good and away from the bad. Mental pliancy allows, despite a definite goal and plan, for an appropriate, flexible response to ever-changing situations. While investigation and wisdom, as the governing condition of insight, ensure that the path is illuminated, preventing the other factors from proceeding blindly.

Nevertheless, while all of these are necessary, being particularly strong in one or two can often compensate for a relative lack in the others.


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