Denial of existence; self-belief and self interest are also considered as elements of individuality. Further, in Buddhist philosophy, it is also mentioned that the objects of thought are also of five classes. These are Citta, mind; Cetasika, mental properties; Pasada rupa, sensitive qualities of the body, and sukuma rupa, subtle qualities of the body; Pannatti, name, idea, notion, concept and Nirvana. These are Dhammarammana where Dhamma means the mental presentation. No definite account is given of the way in which sense experience is transformed into knowledge of meaning and ideas. It is said that the mind, which is regarded as a material organ, forms out of the sensations the intellectual ideas and notions. However, it is not known how it happens. Citta, which is both thing and thought, is said to work up the sensations into the concrete stream of consciousness. The seventh book of Abhidhamma pitaka is called Patthana, or relations. The Buddhist recognises how all consciousness is a relation of subject and object.
Buddhist philosophy mentions that individuality is an unstable state of being which is ever growing. The individuality of man, consisting of both rupa and nama, body and mind, is said to be a congeries of mental states. The phenomena of the world are divided into two classes namely rupino, having form, the four elements and their derivatives and arupino, not having form, modes or phases of consciousness, that is the skandhas of feeling, perception, synthesis and intellect. Rupa means at first sight the extended universe as distinct from the mental one, the world seen as distinct from the unseen mind, the arupino. Slowly it comes to signify the worlds in which it is possible to have rebirth, for these are also capable of being seen. Nama, the mental, includes citta, heart or emotion, vijnana, or consciousness, and manas, or mind. Ignorance and individuality are mutually dependent. Individuality means limitation, and limitation means ignorance. Ignorance can cease only with the cessation of the possibility of ignorance, namely, individuality. According to the Upanishads the life history of the individual is continued so long as there is ignorance in the understanding and leanness in the soul.