\section{The cover-up model of the human mind}
%
How does the human mind function? This is no doubt the most important
open problem in science. One may wonder whether in principle it is
possible at all that the human mind understands itself. It has been
argued in Hofstadter [1979] that on grounds of the existence of
so-called universal Turing machines the perspectives are
promising. But it has to be said that, in spite of progress in
cognitive sciences, the quintessence of this problem remains
unsolved. This essence can be formulated as follows: `What is
consciousness?' In the mentioned book by Hofstadter an interesting
hypothesis about the working of self-consciousness is stated.  But
this hypothesis is mainly about the aspect `self-'; about
consciousness as such little is known yet.

In what follows I will concentrate on one particular aspect of
consciousness: suffering and desire. As is probably well-known,
Buddhism often refers to these. To an outside observer this may seem
somewhat perverse. There is, however, a clear reason for this
emphasis.  By means of suffering and desire we are conditioned to do
whatever evolution has made us to do; we are `programmed' by them. And
to follow the metaphor of programming, it can be stated that the
Buddhist path towards the end of suffering consists of the development
of a new `operating system'. If one has succeeded in doing this, then
a difficult step will follow: switching the mind from the old to the
new operating system.

%\subsection*{Possibility of a model}
%\subsection*{The fundamental process}
%
We will now present the cover-up model of the human mind and its
conditioning and our possible liberation from it.  The model is based
on experience reported in $\S 3,4$. It is presented first for better
understanding of the phenomena.  The model is central to the Buddhist
teaching and will be presented in four points.

(I). Depending on external circumstances and our personality we will
perceive situations in which we find ourselves as pleasant or
unpleasant. This feeling depends on time because the external and
internal circumstances are subject to change. This often causes a
problem.  Even if we feel pleasant at a certain moment, the next
moment this may no longer be the case, because situations in life
change considerably. If we use the external method to be happy, then
we constantly have to change something in a situation in order to feel
satisfied. We are slaves of the circumstances in which we live.

(II). The mechanism by which we are conditioned is as follows. Within
ourselves there is something that I call the {\em (fundamental)
process}. Although the process is an essential part of us, it is
usually not visible. The process has three characteristics:
%\begin{itemize}

(i) it is a continuously fluctuating chaos;

(ii) it is nauseating, unbearable;

(iii) we have absolutely no control over it.\\
%\end{itemize}
\noindent
A well-known description of the process in which the second aspect is
emphasized is contained in Sartre [1938]. In the work on phobias by my
father Barendregt [1982], ch. . .12, the process is described under
the name `it'. In this work the first and third aspect of the process
are being emphasized in an explanation of the working mechanism of
phobias.

Although the process is continuously working within us, usually we are
unaware of this fact.  This is because the process is hidden,
anesthetized. This anesthesia is done by our `feeling'. This feeling
is present in us having a certain volume. In order to hide the process
there is a certain threshold. If the volume of the feeling is below
the threshold, the process becomes more or less visible and {\em
suffering\/} results, see fig.1.  This pushes us to external or
internal actions resulting in more feeling. Some well-known reactions
are: eating or fighting as external ones and becoming sad, angry or
depressed as internal ones. Many more possible reactions exist. As
soon as the threshold of the volume of feeling is reached, the
suffering disappears.

If the volume of feeling is exactly on the threshold value of hiding
the process, then an unstable equilibrium results. In principle one is
happy, but because of the fluctuations in the process one has to be
active constantly in order to remain so.  This situation is the state
of {\em desire\/}, see fig.2. Some well-known reactions are: eating,
having sex as external ones and fantasizing as an internal one. Other
possible reactions are painting, composing, planning; of course there
are many more possibilities.

$$
\drawing[60]{1,2a}
$$

\noindent   {\em Fig.\ 1,2. The tangle represents the fundamental nauseating 
process that occurs
in our consciousness but is hardly visible. (There are three smaller 
tangles that will be explained later.) The curved lines (at the points of
the arrows) represents the level of feeling until where the process is
anesthetized. In fig.\ 1 there is suffering because the process is partly visible
(i.e.\ above the level; think of feeling as an opaque liquid).
In fig.2 the level of feeling is exactly at the threshold to hide the process.
This results in desire. One feels pleasant, but because of the changeability of
the process continuous action is necessary in order to keep it covered.  The
thick arrows represent the dependence of feeling on external circumstances and
our volition to manipulate these.}

\rule{0cm}{0.6cm}
If the volume of feeling is above the threshold, then the process is completely hidden and 
happiness and inner calm result. This is the state of {\em mystical experience\/}: 
the fluctuating nausea of the process is far away and not visible, see fig.\ 3.
Nature is stingy, however, to give us such a large volume of feeling.

The process is usually hidden. Even in the state of suffering one does
not realize that the process is there: one is busy with the actions in
order to change the level of feeling, and often one is even successful
in this (at the price of becoming e.g.\ aggressive or
depressive). Nevertheless, there are certain situations in which the
process becomes visible. Intensionally this happens in meditation;
unintentionally at a depersonalization or other forms of mental
breakdowns, see fig.\ 4. It cannot be emphasized enough, that the
process is of an extreme nauseating and unbearable quality. Our system
(i.e.\ our body-mind combination) wants to avoid the process at {\em
any costs}. This means that we {\em have to\/} perform actions that
produce feeling in order not to see the process.  The existence of the
process and our necessity to hide it is the driving force behind all
inhumanities a human being can commit. It is the very cause of war.

$$
\drawing[60]{3,4a}
$$

\noindent {\em Fig.\ 3. By trained concentration (in Buddhagosa [1976]
more than 10 chapters are devoted to the attainment of it) the volume
of feeling is kept higher than strictly needed to hide the
process. This results in mystical experience: inner calm and
rapture. The thin arrow represents the dependence of the level of
feeling on internal circumstances and our volition to maintain the
high level.  Fig.\ 4. Because it takes relatively much effort to
maintain the volume of feeling represented in fig.3, it may happen
that the level suddenly drops down far below the threshold needed for
the cover up. The process becomes visible in its malicious form.}

\rule{0cm}{0.6cm}
It is clear that the continuous struggle to keep the volume of feeling
high enough to cover the process is a form of symptomatic treatment.

(III). Fortunately, there is also a real medicine against the
process. This consists of {\em insight\/} to be developed using
mindfulness, combined with concentration and effort, see fig.\ 5. By
means of mindfulness, concentration and effort one becomes
(tempo\-ra\-ri\-ly) protected against the horror of the process. But
this protection is different from the one by feeling: using the three
the process becomes visible without ha\-ving the need to hide it
immediately.  One trains oneself in observing objectively the process
(`O, this is suffering; knowing. O, this is desire; knowing.') Then it
may happen that insight in the functioning of the process develops,
see fig.\ 6. This insight will have as effect that suddenly part of
the process gets untangled and then dissolves into nothingness
(disappears; Sartre uses the made-up word {\em n\'eantiser}).

$$
\drawing[60]{5,6}
$$

\noindent {\em Fig.\ 5. The thin arrow represents concentration on 
the act of mindfulness.  This is necessary to keep a distance from the
effects of the process in order to be able to dive into it and
investigate its structure. Fig.\ 6. With insight in the structure of
the process the tangled knot will be somewhat unraveled. We cannot do
this at volition; it should overcome us.}

\rule{0cm}{0.6cm}
(IV). By a systematic application of the method just described, one
can purify the process and make it less malicious. Then---at a moment
of insight combined with surrendering---it is possible that the
principal knot of the chaotic tangle of the process is found and by
insight in its functioning the entire process disappears completely,
see figs.\ 7, 8. Although one will be completely aware of this
important happening, one cannot choose the moment in which it occurs.
It just may happen.

$$
\drawing[60]{7,8}
$$

\noindent {\em Fig.\ 7. Insight occurs in the essential knot of the
tangle and the process starts to disintegrate extremely fast. Fig.\ 8.
The process has disappeared. Now with a low
level of feeling a mystical state can be reached. 
This is the so called `fruit of the path'. 
There are three residual processes that remain to be purified.}

\rule{0cm}{0.6cm}
According to the Buddhist tradition 
there is not just one process to be eliminated, but four in total. 
These have to be disentangled one by one in a similar
manner and in a fixed order. See figs.\ 9-12.

$$
\drawing[60]{9,10}
$$

\noindent {\em Fig.\ 9. In order
to do the remaining work the fruit of the path has to be given up. The
second process will be allowed at the position of the eliminated first
one. Then the work proceeds as in figs. 5, 6 and 7. Fig.\ 10. The
second process has disappeared.  In order to make this happen, special
attention should be paid that one does not move back from the
situation represented in fig.\ 9 to that in fig.\ 8. The situation in
fig.\ 10 is essentially better.}

$$
\drawing[60]{11,12}
$$

\noindent {\em Fig.\ 11. Work is continued and the third process has 
also disappeared.  Fig.\ 12. The fourth process has disappeared and
nirvana remains. In this state the five components (see \S 4) of our
usual consciousness are completely absent but there remains a
fundamental constant awareness. It is said that this is the same for
all people that have reached this state. In order to continue life a
small process has to be created. Since this process is made by
ourselves it can be stopped at volition.}

\rule{0cm}{0.6cm}
A description of the psychological effects of the cessation of one or
more processes can be found in $\S 4$.  Given enough persistence and
right practice, every human being is said to be able to accomplish the
cessation of the four processes. After the four are dissolved one is
completely unconditioned. Then one is in the state of nirvana and has
reached buddhahood.
