Towards a Mathematical Theory of Spirituality Based on Advaita (MTS-2)

[Guest guest]

An Overview of the Paper

 

Brahman cannot be explained. Nor does Brahman, the Self-Effulgent, need

explanation. Everything else that (apparently) exists begs explanation.

“Everything else” includes the world of matter and mind experienced by jeevas.

Additionally, it also includes the jeevas themselves. Bestowed with

Consciousness, jeevas, we may say straddle the realm between the Brahman and the

world experienced.

 

Science is more or less comfortable dealing with matter and mind, but it is in

self-denial about the spiritual dimension of jeevas; that is, Science has chosen

to ignore spirituality. Advaita Vedanta, on the other hand, has the depth of

vision to see both the spiritual and material realms. The paper is basically a

geometric representation and analysis of this Advaitic vision. An outline of the

paper available at the following link:

http://sunyaprajna.com/Advaita/Advaita_Math.pdf

is given in this posting. I expect to cover the various sections of the paper

in about a dozen postings as indicated below.

 

An Outline of the Paper and the future Postings:

 

1: Postings 1&2 (Pages 4-6 of the paper): In the first two postings, we will

present the concepts behind Fig 2 (on page 6) which is the paradigm used in the

paper for the world of matter and mind (called the O-E-T). Basic to this model

are cause-effect relationships and their relation to time. Please note that

this model draws upon the concepts developed in an earlier paper on Uncertainty.

This earlier work has been appended to the paper in the above web link.

 

2. Posting 3 (pages 7-10): We expand the model in Fig 2 as shown in Fig 3 (page

8) to include the spiritual domain of jeevas. The domain is represented as a

two-dimensional space defined by two parameters (t, theta) where t is time and

theta is the spiritual detachment of jeevas. The concepts behind this model use

the advaitic view of creation as waves in the Total Mind. We discuss the nature

of these waves and nature of the Total Mind in which these waves arise.

 

3. Posting 4 (pages 11-15): The significance of the parameter theta is further

explored invoking the concept of “twin-birds” of Mundaka Upanishad. A

qualitative analysis showing how jeevas with higher spiritual detachment suffer

less in an ever-changing O-E-T is presented. Perceived time is proportional to

number of changes experienced, and we thus recognize a relationship between

higher spiritual detachment and contraction in experienced time. The above

relationship is analyzed for a particular case of the theta= 60 degrees to lay

the foundation for the more general result.

 

Posting 5 (pages 15-18); Definition of “Relative Awareness” as a measure of a

jeeva’s spiritual perfection compared to that of the Perfect Being; this measure

depends on the jeeva’s purity of mind-intellect. A quantitative result between

relative awareness and contraction of experienced time is now derived for jeevas

with uniform (non-varying) theta. This relationship is identical in form and

content to the relation in Special Relativity Theory between the speed in space

of an observer and time dilation compared to a stationary observer. It is shown

how by a simple and justifiable translation of Advaitic terms into language of

Physics (Self or Consciousness=Space and Knowledge=Light) the result in the

spiritual dimension transforms readily into Einstein’s result.

 

Posting 6 (Pages 18-19): A Plausible Interpretation of the Time Contraction

result- Identification with all beings is the hallmark of a Perfect Being.

Ordinary jeevas are less than perfect- they have Temporal and Spatial

imperfection. Interpretation of the Time Contraction result as showing how with

increasing spiritual evolution, the jeeva becomes more perfect, at least in the

temporal sense.

 

Posting 7 (Pages 20-24): Ishwara’s role in resolving Uncertainty- collapse of

the waves in Total Mind to definite states of the O-E-T- The Hindu concept of

Brahma days- application of the Time Contraction relationship to Brahmaji and

quantification of the very very minute extent by which Brahmaji has to deviate

from the State of Perfection in order to carry on the business of creation-

Swami Chinmayanandaji’s analogy- Brahmaji’s path in the spiritual domain- The

maximum spiritual evolution a jeeva can attain by own effort and Ishwara’s grace

in gaining the final liberation.

 

Posting 8 (Note 6 in Page 35-36): The waves and their collapse seen in the

context of the symbolism of Lord Shiva’s dance of creation and the beat of the

damaru, the cosmic drum- a tentative analysis showing how Planck’s Time may

relate to the duration of this beat.

 

Posting 9 (Pages 24-28): Generalization of the results to jeevas subject to

forces accelerating or decelerating their spiritual progress- theta(t) as a

function showing the spiritual evolution from time of creation to its

Realization- forces acting to accelerate or decelerate spiritual progress-

expression for experienced time as a function of time, in terms of theta(t)-

Definition of the spiritual path of a jeeva- The path of jeeva is curved when

accelerating forces are present- The expression for the spiritual path and its

consistency with the concept of Realization in Vedanta-

 

Posting 10 (Pages 29-30 ): further possible ways to develop the theory-

modeling changes in spiritual detachment- role of ego and will power in

spiritual evolution- Sadhanas accelerate spiritual progress by reducing ego and

increasing will power- does the will power needed to progress become greater as

the jeeva gets closer to realization?

 

Posting 11: Concluding remarks

 

 

Hari Om!

 

- Raju Chidambaram

[Guest guest]

Hi Raju and Ram,

 

I saw your messages. I'll let Raju do the explaining,

at his pace, but I'll join in once he does, and the

discussion will help clarify things.

 

One problem is that sporadic posting tends to

get drowned out. Since Raju posted his outline

a couple of days ago, there has been a flood of

messages on deep sleep and other topics. This

breaks the continuity of Raju's discussion, but

it is inevitable. However, I am hopeful that once

he posts something that can be debated, then

a firestorm of debate will start.

 

His basic idea is quite fascinating. It is based

on the idea that 'perceived time' seems to

slow down for the realized person. This leads

to a time distortion not unlike Einstein's theory.

I hasten to add that the math is very simple, so

nobody needs to get scared.

 

I hope Raju dwells on *why* time seems to

slow down, or at least provides references

to the scriptures. We have to start on a solid

foundation. This isn't meant as a criticism.

It is quite plausible. Is not Brahman without

parts, including temporal parts?

 

Ben

 

 

 

advaitin, aiyers@c... wrote:

>

> An Overview of the Paper

>

> Brahman cannot be explained. Nor does Brahman, the Self-Effulgent, need

explanation.

Everything else that (apparently) exists begs explanation. "Everything else"

includes the

world of matter and mind experienced by jeevas. Additionally, it also includes

the jeevas

themselves. Bestowed with Consciousness, jeevas, we may say straddle the realm

between

the Brahman and the world experienced.

>

> Science is more or less comfortable dealing with matter and mind, but it is in

self-denial

about the spiritual dimension of jeevas; that is, Science has chosen to ignore

spirituality.

Advaita Vedanta, on the other hand, has the depth of vision to see both the

spiritual and

material realms. The paper is basically a geometric representation and analysis

of this

Advaitic vision. An outline of the paper available at the following link:

> http://sunyaprajna.com/Advaita/Advaita_Math.pdf

> is given in this posting. I expect to cover the various sections of the

paper in about a

dozen postings as indicated below.

>

> An Outline of the Paper and the future Postings:

>

> 1: Postings 1&2 (Pages 4-6 of the paper): In the first two postings, we will

present the

concepts behind Fig 2 (on page 6) which is the paradigm used in the paper for

the world

of matter and mind (called the O-E-T). Basic to this model are cause-effect

relationships

and their relation to time. Please note that this model draws upon the concepts

developed

in an earlier paper on Uncertainty. This earlier work has been appended to the

paper in

the above web link.

>

> 2. Posting 3 (pages 7-10): We expand the model in Fig 2 as shown in Fig 3

(page 8) to

include the spiritual domain of jeevas. The domain is represented as a

two-dimensional

space defined by two parameters (t, theta) where t is time and theta is the

spiritual

detachment of jeevas. The concepts behind this model use the advaitic view of

creation as

waves in the Total Mind. We discuss the nature of these waves and nature of the

Total

Mind in which these waves arise.

>

> 3. Posting 4 (pages 11-15): The significance of the parameter theta is further

explored

invoking the concept of "twin-birds" of Mundaka Upanishad. A qualitative

analysis

showing how jeevas with higher spiritual detachment suffer less in an

ever-changing O-E-

T is presented. Perceived time is proportional to number of changes

experienced, and we

thus recognize a relationship between higher spiritual detachment and

contraction in

experienced time. The above relationship is analyzed for a particular case of

the theta=

60 degrees to lay the foundation for the more general result.

>

> Posting 5 (pages 15-18); Definition of "Relative Awareness" as a measure of a

jeeva's

spiritual perfection compared to that of the Perfect Being; this measure depends

on the

jeeva's purity of mind-intellect. A quantitative result between relative

awareness and

contraction of experienced time is now derived for jeevas with uniform

(non-varying)

theta. This relationship is identical in form and content to the relation in

Special Relativity

Theory between the speed in space of an observer and time dilation compared to a

stationary observer. It is shown how by a simple and justifiable translation of

Advaitic

terms into language of Physics (Self or Consciousness=Space and Knowledge=Light)

the

result in the spiritual dimension transforms readily into Einstein's result.

>

> Posting 6 (Pages 18-19): A Plausible Interpretation of the Time Contraction

result-

Identification with all beings is the hallmark of a Perfect Being. Ordinary

jeevas are less

than perfect- they have Temporal and Spatial imperfection. Interpretation of the

Time

Contraction result as showing how with increasing spiritual evolution, the jeeva

becomes

more perfect, at least in the temporal sense.

>

> Posting 7 (Pages 20-24): Ishwara's role in resolving Uncertainty- collapse of

the waves

in Total Mind to definite states of the O-E-T- The Hindu concept of Brahma

days-

application of the Time Contraction relationship to Brahmaji and quantification

of the very

very minute extent by which Brahmaji has to deviate from the State of Perfection

in order

to carry on the business of creation- Swami Chinmayanandaji's analogy-

Brahmaji's path

in the spiritual domain- The maximum spiritual evolution a jeeva can attain by

own effort

and Ishwara's grace in gaining the final liberation.

>

> Posting 8 (Note 6 in Page 35-36): The waves and their collapse seen in the

context of

the symbolism of Lord Shiva's dance of creation and the beat of the damaru, the

cosmic

drum- a tentative analysis showing how Planck's Time may relate to the duration

of this

beat.

>

> Posting 9 (Pages 24-28): Generalization of the results to jeevas subject to

forces

accelerating or decelerating their spiritual progress- theta(t) as a function

showing the

spiritual evolution from time of creation to its Realization- forces acting to

accelerate or

decelerate spiritual progress- expression for experienced time as a function of

time, in

terms of theta(t)- Definition of the spiritual path of a jeeva- The path of

jeeva is curved

when accelerating forces are present- The expression for the spiritual path and

its

consistency with the concept of Realization in Vedanta-

>

> Posting 10 (Pages 29-30 ): further possible ways to develop the theory-

modeling

changes in spiritual detachment- role of ego and will power in spiritual

evolution-

Sadhanas accelerate spiritual progress by reducing ego and increasing will

power- does

the will power needed to progress become greater as the jeeva gets closer to

realization?

>

> Posting 11: Concluding remarks

>

>

> Hari Om!

>

> - Raju Chidambaram

>