meaning both reality and “mental qualities” in our
context. There is no attempt here to work out the implications of the
practice, overall or in its detail, nor is there any attempt at a comparative
perspective in relation to insights available from phenomenological,
psychological or philosophical studies. All we are doing is to seek out
the consistent and continuing interaction of the three aspects of the
mind, namely, cognition, affection and praxis. The contribution
expected of the paper is to get an understanding of how the practice
involves the totality of the mind.