Towards A Mathematical Theory of Spirituality Based on Advaitic Principles: A Paradigm for O-E-T, the World of Matter and Mind (MTS-3)

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Ref:

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

 

Figures 1and 2 (in pages 3 and 6, respectively of the paper) are graphical

representations of the paradigm of O-E-T (the perceived or experienced world of

matter and mind) used in the paper. The concepts behind these representations

are discussed in greater detail in the pages 39-46 and reviewed below. For

members of the Advatin List, these concepts should be, by and large, very

familiar.

 

“Sarvam Brahmamayam” was a favorite bhajan of Swamini Saradapriyanandaji-

everything there is, is Brahman alone. This fundamental notion has been repeated

countless times in many different words in the scriptures. The unmanifest

Brahman, by power of Maya projects itself as Prakriti (the world of things,

beings and vasanas) and, as Ishwara or the mayaadhipati, exercises control over

Prakriti. The same Brahman “enters” the beings in Prakriti to experience the

world. Therefore this world is seen as made of God (namely Prakriti), controlled

by God (as Ishwara) and for the enjoyment or experience of God (as Brahman

identified with beings of Prakriti). In short “this world is of God, by God and

for God”.

 

This world of Prakriti is in constant motion. The forces or agents of change

are the vasanas. Vasanas include the natural forces affecting gross things as

well as the subtle forces affecting the mind-intellect of beings. At any given

time “t”, there is conceptually a “state of the world” which in essence

describes the physical, emotional, and intellectual state of all things and

beings of the cosmos. As shown in Fig 2, this state is momentary and will change

to some other state at time “t+” (i.e the “next” moment) under the pressures of

vasanas.

 

A key point to note is that vasanas do not totally determine the change. Even

if know the state of the world completely at time t, and know all the vasanas

affecting the cosmos at that time, we cannot tell for sure where the world will

be at time t+. There is an element of uncertainty. We can only state the

possibilities and the probability associated with each possibility. In Fig 2

this is illustrated by showing 4 different possible “states of the world” at

time t+. In reality, the number of possibilities is innumerably infinite. This

uncertainty is theoretically well known to modern day scientists and

experientially well known to all the jeevas.

 

But the world is not left hanging in a “cloud of probabilities” at any time - it

does end up in one definite state at time t+. This is our experience. Who or

what makes this choice of one out of the infinite many? Scientists may not

concede, but as Advaitins, we can safely assume that it is Ishwara who makes

this choice, using His Free Will. This is consistent with the notion of Ishwara

as the controlling entity of the cosmos. Ishwara decides the path of evolution

from moment to moment. And He does this while still working within the limits

set by Prakriti and Her natural laws.

 

Fig 2 is to me thus a very pleasing paradigm of how Ishwara and Prakriti- the

Father and Mother of our jagat- work together in harmony and with complete

respect for each other. We tend to use the masculine gender for Ishwara and

feminine gender for Prakriti only to be consistent with tradition. If only we

realize how interdependent these two aspects of Brahman are, and how vital both

are for the evolution of the jagat, there can be no room for useless

disputations claiming superiority for one or the other. Our Father and Mother

are One in the Brahman. May we bow down before Them. May They Bless Us All.

 

Hari Om!

 

- Raju Chidambaram

 

PS: Fig 2 will be revised soon, following a suggestion by our friend Greg. In

the mean time, hope the shadowed letters and figures are not too difficult to

read.