Hinduism—A celebration of life

 

As a little girl, I would often stare with wonder at the four-armed Gods stationed majestically on our home altar. My mother would light the lamp every day at sunset and spend a few minutes in silent prayer. She would urge me to do the same but would not force me to do anything I did not want to.   After she had completed her prayers, I would ask her the same question almost every day:  “Amma why don’t you ask me to pray, the way you do?”  She would smile and give me the same reply “Child, everyone must find their own path.  Forcing someone to do something is not our way.  You must learn to celebrate your life and find the tools by which you could do that.”  I did not understand what she meant but could sense that she was saying something very profound and hoped that one day I would understand it.  

Years later, I realized that my mother had been reiterating the fundamental Hindu belief, that life is a “Soma Festival” or a “the drink of the Gods”, and even the Gods want to sip the wonders of human life, as only humans can attain the ultimate bliss of becoming Brahman.

 In several literary tomes human life is described as a Yagna.  Human life is treated as the “ahuthi” or offering in the fire of existence.  Dharmic (ethical living), yogic discipline, ceiling on desire, and control of the senses are regarded as outcomes of the yagna.  This leads to a state of bliss or Brahman which, in turn, results in the celebration of human life.

 It is up to every Hindu must make his /her own life a yagna from which he/ she can emerge into an intoxicating, enjoyable, celebratory state of bliss or Brahman.

            Of course, this understanding generated further questions and I set out on the quest to understand how I could make my own life a celebration.

            After delving into the volumes of literature available to the earnest seeker, I had a gleam of understanding.

I understood that every Hindu has four duties and five responsibilities.   A meticulous execution of these duties and responsibilities will result in the celebration of that life.

The four duties are Dharma (ethical living), Artha (rightful efforts to gather wealth), Kama (rightful desires) and Moksha (efforts to attain liberation).  The five responsibilities are: Bramha yagna (efforts to realize Brahman), Deva Yagna (efforts to preserve the natural elements), Pitr Yagna (efforts to keep the lineage pure by truthfulness and dutifulness), Bhuta yagna (efforts to protect all living things) and Athiti Yagna (efforts to serve the community and personal guests).

Let us look at the four duties first.

Dharma (Ethical Living)

The first of these is Dharma.  Dharma is the recognition of the eternal and inherent nature of reality and the cosmic law that governs behavior and social order.  The behavior must be in accordance with “Rta” or order and custom of the day.  It emphasizes that a Hindu must always adopt the “right way of living” within the given framework of society into which he/ she is born. It is one of the four “Purusharthas” or mandatory qualities of a true Hindu.  

Artha (rightful efforts at gathering wealth)

            Every Hindu must provide for the self, the family and for the community by earning sufficient wealth and collecting material goods.  The right economic activity performed righteously is the way to go.  In other words, economic activity must be performed in a Dharmic way, keeping in my mind the five yagnas that must be performed every day, without attachment to the fruits of action.

Kama (rightful desires)

            Dharmic desires are acceptable, so long as there is a ‘ceiling on desire’ and the desire does not in any way interfere with the performance of the five yagnas.

Moksha (Liberation)

            Moksha is the goal of a Hindu life.   Moksha means release from the cycle of birth and death.  The practice of the five yagnas or pancha yagnas unfailingly over a lifetime, leads to a deep understanding of the soul and detachment from worldly pursuits.   This in turn leads to the understanding of Brahman or the supreme reality.

            Now let us briefly study the responsibilities—the Pancha Mahayagnas.

Brahma yagna:

            The purpose of human life is to realize Brahman or attain Moksha.  To this end it is the responsibility of the individual to spend time studying the extant literature (Vedas, Upanishads, Puranas and other texts of the ilk) to garner knowledge about Brahman. If the person is lucky, he may acquire a guru who can teach him/her the ropes.  The individual must also discipline oneself mentally and physically through yoga, pranayama, and meditation.  This may include the several daily “Vedic” rituals that are prescribed to discipline the mind and body.

Deva yagna

This yagna is performed when the individual reveres and respects the elements of nature.   A few Vedic rituals are prescribed as part of the Deva yagna such as the Agnihotra. However, any effort made to preserve nature and protect the elements may be regarded as the performance of this yagna.  Associating with like-minded people (Satsang) is also Deva Yagna. It promotes purity of thought and love for nature. 

Pitr yagna

Pitr Yagna is the service of ancestors and an effort to carry forward the name and fame of the lineage.  It is a celebration of their lives on earth and the gifts they imparted to their descendants.  The yagna demands that the lineage should maintain its purity by integrating thought, word and action; espousing truthfulness and trustworthiness as the cornerstone of life.  This yagna is divided into two parts. Service of the ancestors through Tarpan (offering food and water rituals) and feeding of “Brahmans” (later corrupted as Brahmins) or those who are pure or self-realized souls around you. 

Bhuta yagna

This yagna is sometimes called the Vaishwadeva Yagna.  Sweetened food is to be offered to the fire in the kitchen to spread the aroma and purify the air.  After that food is to be offered to animals and birds and to the needy, disabled, and helpless.   It is a celebration of life in whatever form it exists.

Athiti yagna

Athiti yagna is the service given to unexpected guests. Historically, this practice was instituted to take care of the wandering sanyasis who would come and preach to householders and bless them. Today, we could interpret it as a service to our well-wishers and friends and those who visit us at our homes.

The above four duties and five responsibilities were integrated into a framework that spanned the entire lifetime of a Hindu. 

 Stages of Hindu Life, the four duties and five responsibilities

The Hindu way of life also demands that every practitioner must recognize that there are four distinct stages in human life.  Each stage of life must be lived to the fullest within the framework of Dharma (ethical living), Artha (material wealth), Kama (desires) and Moksha (liberation) and must facilitate the performance of the Pancha Mahayagnas or five yagnas—Bramha yagna (efforts to realize Brahman), Deva Yagna (efforts to preserve the natural elements), Pitr Yagna (efforts to keep the lineage pure), Bhuta yagna (efforts to protect all living things) and Athiti Yagna (efforts to serve the community and personal guests).

The first stage is childhood and youth.  This stage of life must be devoted to intense study, acquiring self-discipline (mental and physical), learning to serve others selflessly and to getting oneself ready to step into the next stage of life.  The student must understand Dharmic or ethical living and distinguish between right and wrong.  Artha or material possessions must be minimal, and desires must be confined to the service of the Guru and others in the community.  The goal of Moksha should never be forgotten. This stage is called Brahmacharya ashrama. 

The next stage is Grihasta ashrama or householder.  This stage of life must be devoted to acquiring material wealth and building personal and social relationships.  It is all about satisfying one’s innate desires and enjoying the pleasures of family and community life within the ambit of Dharma.  While Artha is the primary goal and Kama is the secondary goal, the Hindu must learn to set the “ceiling on desire” and perform action dispassionately without attachment to the fruits of action.   Moksha, the final goal, must always remain in focus.

When the aging body with a disciplined soul yearns for release from worldly duties, the Hindu must enter the next stage of life--the Vanaprastha Ashrama.   He/ She must retire from active community and family life and gradually wean the self away from all attachment—personal and material--and direct all energies on the realization of the Brahman or Moksha.  Artha (material wealth) and Kama(desires) are minimized to subsistence levels and Moksha is the focus.  

The Sanyas Ashrama is the final stage of life wherein the individual lives his life focused upon moksha or liberation. The five duties and responsibilities continue.  Ethical living takes on new meanings as the Sanyas observes the laws of nature and spends his time entirely focused upon Brahman. Artha (material wealth) is minimized to survival levels and Kama is almost non-existent.

In conclusion, the tapestry of Hindu life intricately weaves together the four duties and five responsibilities, guiding individuals through the stages of existence. From the innocent curiosity of childhood to the profound introspection of Sanyas Ashrama, the path of a Hindu unfolds within the framework of Dharma, Artha, Kama, and Moksha. Embracing the Pancha Mahayagnas ensures a holistic approach to existence, fostering a harmonious relationship with oneself, society, and the cosmos. As we navigate the cycles of life, may we find solace and purpose in the wisdom passed down through generations, realizing that the celebration of life lies not just in personal pursuits but in the selfless service to others, the preservation of nature, and the pursuit of spiritual enlightenment. Through understanding, commitment, and the pursuit of one's unique path, every Hindu can transform their life into a joyous and meaningful celebration, resonating with the eternal rhythms of the universe.

 

Practical Hinduism: Who is a Hindu?

"English education has made suspect, all Indian narratives." 

This statement resonates strongly with me.  This is so when I encounter the reactive response of the current generation of western-educated Indians. This is the norm for them. When any discussion around concepts/facts, propagated/discovered by our forefathers, is initiated, they react with a skeptical “Whatever!”.   

It is sad, but true, that the British systematically and deliberately destroyed all that is the true essence of being an Indian by teaching us to toe their line and to assume that everything Indian is inferior to everything western.  Modern western educated Indians are a byproduct of this indoctrination, and they get to be as close minded as can be about anything Indian.

Even today, India (especially Hindu India) is presented to the west as a land of people who are cheats, charlatans, heretics, people with bizarre practices (like that of the Aghori swamis or rigid caste systems), or men and women who are drowning in superstition.   Our western siblings and western educated youngsters (whether living in India or abroad) are perpetually brainwashed by these images and see the negatives in our culture and blow them out of proportion.  

Of course, no culture is without its share of charlatans and superstitions. Hinduism cannot be an exception. But exaggeration or dismissal, is not the way to go.  It is important to separate the chaff from the grain in any exercise that must lead to a true understanding of the truth.  So, I would like to invite my western compatriots and Indian hardliners alike, to pause awhile and join me in this journey of discovery of the truth. 

Before we proceed, let us list out a few facts that are often overlooked.

First, Hinduism is not a religion. It is a democratic framework that allows the believer, agnostic, and atheist to co-exist.  It is an accommodative conglomeration of beliefs with numerous shades of black, white, and grey in practice. 

Second, a Hindu is not a “believer”. He/ She is a seeker of truth.  The Hindu is welcome to be a theist, agnostic, or atheist. The fundamental purpose of an ideal Hindu life is to question everything, till the truth is revealed.    Personal Gods, community Gods and formless Gods are all considered to be tools that must be harnessed to arrive at the truth.  The scriptures themselves are only guidebooks and not sacrosanct works that have to be believed blindly.  Temples are not places of worship, but a concentrated powerhouse of energy for helping the truth-seekers reach their goal.

The term Hindu was coined by foreigners to refer to a set of people who occupied the land beyond the Indus.  It did not refer to the religion of the people. For a want of a better name, the term Hinduism came to be attached to the people who practiced a set of spiritual and moral codes in the region.

Having said all this, let us define the characteristics of the system that holds the people called "Hindus" together.

Intense individualism. Each soul is on a journey of realization and the soul will find God in one lifetime or in many whatever the path taken and whatever the form worshipped. 

Unflinching Democracy. Every form of God is true--even Jesus and Allah are acceptable as forms or formless representations of God. The individual has the free will to choose his God, path, and theoretically, no one has the right to interfere. So much so that, each member of a Hindu household may devote himself/herself to the worship of a different form of God or a formless God or even assert that there is no God and be completely accepted by the family and the society. 

Monotheism—God is one, but his forms; names, and paths to realization are numerous.  No one should be constrained to worship only one form of God or follow only one type of worship methodology. 

Reincarnation of the Soul. The goal of a Hindu is to attain liberation or Moksha from the cycle of life and death. It is imperative to be good, do good, and see good if one wants to attain the goal.

One may ask at this point--what of the factions that cause so much friction in Indian society? 

History is a witness to the fact that organization creates rules, regulations and belief systems. The crusades were organized by “Christians” who were “believers” and ISIS is the outcome of fanatical adherence to a particular faith. So long as Hinduism remains democratic and unorganized, caste, creed, beliefs, and methodologies of worship have no meaning. The moment sects of people organize themselves into “believers” in any one specific brand of philosophy, fanaticism becomes the driving force.  The battle lines were drawn only when the groups began to organize themselves into sects and sub-sects.  The various “isms” that plague the practice of Hinduism are a result of organization around philosophical lines.  The caste system is an organization around economics.

           In this blog, I have chosen to critically examine the thousands of years of the practice of Hinduism and focus my attention almost exclusively on the tools that have been provided by our ancestors in the form of the “guidebooks (in form of vast so-called-scriptural literature)”, in my search for the truth. You are free to agree, disagree or remain neutral about my understandings. These are my musings—wanderings- my search for the truth encapsulated in these essays. They may or may not help you in your journey of seeking.  You are free to validate your views with whatever tools you can find and use. Truth, like gravity, does not cease to exist because someone does not believe in its existence! The methodologies may be different, but the goal is the same!

Seek and ye shall find….

It all began when I was introduced to Sanskrit more than three decades ago. My Sanskrit text consigned my very solid world to the realm of the illusory (Maya). I could not understand or appreciate why anyone would categorize this world that I can touch, feel, see and hear as insubstantial. It seemed very solid to me. I protested very loudly and vociferously and got sent out of class for misbehavior.

The long and short of it is that, my teacher failed to explain to me the concept of Maya or illusion that is the core of Hindu belief. He either had no clue about the meaning or thought I was not ready for the meanings encapsulated in the words. Decades later, here I am still grappling with the concepts referenced in my Sanskrit classes and still struggling to make some sense of them for myself.

Over the years I discovered that there are many more terms that are never clearly and unambiguously explained to the Hindu as part of his religious upbringing. Why is that?

Hinduism is not really a religion in the sense that Christianity or Islam is. It is a democratic, fluid set up that looks upon the atheist, the agnostic and the believer with unfazed indifference. Belief is a very personal thing and no one has the right to dictate the terms of belief. Those who seek will find the meanings and the path. So, the seekers have learnt the meanings and travelled the path to realization. Non-seekers have heard the echoes and have remained forever uncaring or enthusiastically unbelieving.

Is it a good or bad thing? Ask a “Hindu” and you will get the reply— “There is nothing good or bad. It is their Karma. They will seek if they are destined to”.

Karma and free will

If that is so, what is Karma? Karma is the universal law of cause and effect. What you sow, you will reap. Interestingly, the belief is that, the effect of the action in one lifetime may be spread over multiple lifetimes. If you were a strong non-believer in one lifetime, you may continue to carry that trait with you over multiple lifetimes. Stories of Hiranyakashipu and Hiranyakasha; Kansa and Sisupala are put forth as examples of people who carried the same trait of enmity to God over multiple lifetimes. They had to live and die with that trait till they learnt to overcome it and merge with the divine.

Hmm...I can hear you asking me…Did they finally merge with the divine? Their merger with the divine was either…not an interesting story or they were probably born as one of the saints we hear so much about!

Citing examples from our own life, Karma is defined as the result of our own actions. If, for instance, you intentionally deprived someone of their eyesight in some lifetime, you may have to spend one or more lifetimes as a blind person. You need to realize that blindness is a painful state and no one should be subject to that experience. Your suffering should make you learn the lesson—intentionally blinding someone is not good karma... It may make you passionate about researching on or curing blindness---and that may be your ticket out of this specific karmic vortex!

But, how do you know the blindness in the current lifetime is the result of your action in some past life time? The reality is, you cannot know unless you are a trikaladarshi (a person who knows the past, present and future). If you are not, you must have enough faith to accept it and try to learn your lesson. Once you have learnt your lesson, the cycle will be broken and the effect will fade into insignificance. You may enjoy other lifetimes sans the crippling blindness.

You may ask: “Hmm…while there is a positivity to the concept, there is very little stress on agency (free will)?”

“Free will” is paramount in the concept of Karma. You can change your fate by deliberately and efficiently setting out to negate the effects of Karma. Your suffering and the cause of it are visible realities in your life. As a first step, you have to accept the “effect” of past karma as a reality in your life. Next you must find ways and means of negating the impact of that Karma in this lifetime or in future lifetimes. Your “free will” can determine how you live out this life and what you will be born with in the next lifetime.

Here again, Hinduism is not prescriptive. You can reduce physical suffering and earn brownie points in the karmic cycle by using your body for the service of others (paropakarartham idam shareeram—my body is for the service of others). Alternately, you can erase the cycle of Karma itself, by realizing that this world is an illusion and you are that Brahman—the creator who has become the created.

The Creator and the Created

Anything that is created exists in dualism. This is because, the process of creation itself creates a duality. “That which is not” (Sathya –true reality)—the unmanifest reality-- becomes “that which is” visible to the senses (Mithya-Maya—illusion)—the manifest form and therefore by contrast can be juxtaposed; compared. Since “that which is not” exists alongside or rather pervades “that which is”, it is possible to tear the veil of the manifested illusion using a number of tools discussed in the Upanishads and merge in the true reality.

But how?

Upanishadic texts and the Bhagavad Gita inform us that we need to understand that the body is an object in this duality. It is not our real self. The real self is Brahman--a witness to the antics of the body, untouched by causes or effects; unchanged by time; immutable. To distinguish between the real and unreal; the true and untrue; the uncreated and created, you need to first understand the nature of the body and the self.

How can we experience the body as an object of duality and distinguish it from the real self?

The body is a creation. It is created by past Karma. (for those who are tempted to ask—what is the karma that created the first body—I would point out that it is clearly stated in the spiritual

literature of the world—the will of God. Subsequent bodies were created by the karma (actions) of the individual manifestation).

My understanding is that; Karma or action creates a vortex of directional energy. Multiple karmic vortexes (Sanchita Karma or collected Karma) may be generated sequentially (note—I do not say simultaneously here because simultaneous generation of lifetimes or multiverses is a little too much for me to grasp at the moment) to create a lifetime. One or more of these vortexes (prarabda karma) may powerfully shape and place a body in an appropriate environment. The body so created will carry with it the dominant impulses or vasanas that initiated the karmic vortex. The purpose of that karmic body is to understand the specific vasana and reduce; erase its power. Those who succeed will be able to erase/ reduce/ negate that specific karmic energy. Those who fail will add energy to the karmic vortex (agami karma) and will have to repeat the lesson. All Karmic vortexes can be negated over multiple lifetimes and the cycle of birth and death can be broken.

However, this is a hard and long path, but not the only one. You have the choice to break ALL Karmic vortexes in this lifetime itself. Texts like Aparokshanubhuti, Vivekachudamani, Panchadasi and so on tell you how you can distinguish between the body and the self. These texts gently lead you from a definition of the characteristics of the gross body to delineations of the subtle body, and repeat themselves seemingly, endlessly till you can truly grasp their meaning and work towards making the distinctions. Once this distinction is made, the body and the world will be seen to be the illusion (Maya) it is stated to be.

Conclusion

The journey from hearing to understanding has been long and hard. I can still see the path stretching interminably before me, fading into the grey distance into a pinpoint. The echoes continue to harass. But, now I know the answers exist and I have to seek to find them…I have become a seeker!

The War Within--Book Trailers

The War Within is a compelling collection of short stories that plumb the depth of our complexities and prejudices.  The underlying truth is that we all carry biases, shaped by our upbringing or molded by personal experiences.  These are hidden deep in out psyche and become activated when we encounter situations that require life-changing decisions.  The War Within explores this intricate dance between individuals and their inner biases, unravelling stories that have unpredictable endings. 

From tales of self discovery to challenges of overcoming societal expectations, these stories take you on a journey through the minds of characters grappling with diverse prejudices. The narratives will make you reflect on your own beliefs, opening a window to the universal struggle we face in understanding and accepting the differences that shape our world.

If you are ready to face you demons, this book is for you.  The book is now available on Amazon and notion press. Grab your copy now. 

https://www.amazon.com/dp/B00N8T2QKM

https://notionpress.com/read/the-war-within

Close Encounters of the Mystical Kind--Book Trailer

 

Embracing the Cosmic Dance 

Life is a symphony of cosmic energies, weaving through the tapestry of our daily existence. My journey took an unexpected turn as the universe revealed its profound connection to my soul. 

In the dance between the mundane and the mystical, I found my true self soaring into the vast infinity of self-awareness.  Each experience etched a story, and writing became the compass guiding me through this enchanting labyrinth. 

I'm thrilled to share my odyssey in "Close Encounters of the Mystical Kind" – a collection of cosmic revelations and self-discovery.  Dive into the pages that narrate the whispers of the universe and the magic hidden in plain sight. 

Get your copy now on Amazon or Notion Press, and let the cosmic journey begin! 

Amazon.com: https://www.amazon.com/dp/B0BZD755G7

Notionpress: https://notionpress.com/read/close-encounters-of-the-mystical-kind

 Watch the book trailer @ https://youtu.be/_4PMk3ueobo?si=QJsDY0BbA9y-3rAt

 

Musings about time

Those who desperately want to believe in the possibility of time travel would like to describe time as a set of slices arranged in a linear order from left to right or in vertical order from bottom to top and that it is possible to physically visit any slice of time in the past or the future.  They aver that it is possible to use technology to skip from one slice to another in random order and change the sequence of events for positive/ negative outcomes.  A number of time travel movies have explored the potential impact of such visitations on the past or the future.

While this, makes for a collection of very interesting tales, it must be remembered that our concept of time travel stems from our experience of the flow of time. Physical experience of time indicates that time is a linear flow.  Time flows from past to the present and into the future in an unending stream.  The past can never be physically revisited and the future cannot be physically experienced in the present.  The past can be remembered and the future planned for. The present alone can be lived in.

Adopting a more scientific approach, it must be appreciated that time is an artificial construct. Humans have defined time on the basis of the rotation and revolution of our planet.  Since the planet takes approximately 365 days to go around the sun, we have called it a year. As the planet takes 24 hours to rotate on its axis, we have defined the day.  The seconds, hours, minutes, months and seasons are all sub-divisions created from the position of the sun or the moon in relation to the earth in the cycle of rotation or revolution. So we can safely say that we have created time on the basis of our experiential understanding of the way light and heat from the sun reaches us at various points in the rotation and revolution of the planet. The ticking of the clock reminds us of the diurnal and annual movement of our planet. It follows that if were to define time on Mars, the duration of the day or month or year will be completely different.

The Travelling Twin Experiment

An oft discussed experiment in this context is the hypothetical experiment of the travelling twins.  One twin stays on earth and the other goes into space in an ultra-fast rocket that travels at the speed of light. The travelling twin travels for two years as per the ticking clock and calendar on board the rocket. When the traveling twin returns to earth he is two years older than he was when he left the earth. However, the 2-year travel time in the ultrafast (faster than light travelling) rocket equaled 30 years of time on earth. So the twin who remained on earth is 30 years older than the day when he was separated from his traveling twin!

Our Space-time worldview

Unfortunately, we have come to regard time and space as the frame of our existence.  We forget that time-space are artificial man-made constructs and illusions generated artificially. We allow the diurnal motion and annual motion of the earth to convince us that life is nothing but a large clock ticking relentlessly from our birth to our death. 

But let us take a step back and look how concepts of time evolved in the West and the East.  

Western Perspectives on Space-time

Western Philosophy and Science were based on observation of the external world.  What can be observed; recorded and replicated is true.  Subjective experience cannot to be considered proof enough as it cannot be replicated.  Consequently, there was no model for the study of the subjective experience of space or time in Western thought. In fact, there was no discussion about the interaction of space and time in Western Philosophy or Science till the theory of relativity was mooted by Einstein.  Till then, it was accepted that time and space are fundamental dimensions of the Universe but they are to be measured independent of each other using distinct methodologies.  The hourglass and then the clock was used to measure the passage of time and rulers, gauge blocks were used for studying length and breadth of space.  Therefore, when Einstein claimed that space and time were inseparable, the western world was shocked.  The theory seemed to challenge common sense and demand deeper study. Later, as they probed the concept, they came up with new understandings. Cognitive sciences and neurosciences have, since, revealed that:

·         We use shared neurological mechanisms to make psychological judgements about time and space.

·         Space and time are regarded as interchangeable in our minds.  This is demonstrated in verbal expressions “Moving forward”; “Lagging behind”; “thinking ahead” and so on or we say “My daughter lives 2 days’ journey to the west” (space/distance perceived as time).

·         And so on…

Modern day physicists delving into the mysteries of the quantum world, are eager to explore the frontiers of space-time continuum in multiple ways. They are frantically discussing multiple dimensions, multi-verses, teleportation and time travel as hypotheses that may one day be proven realities.

Eastern perspectives on Space-time

Contrary to the West, Eastern philosophers have always demonstrated a tendency to accept subjective experience as real.  Time and space are not considered different dimensions.  They are considered two faces of the same coin. They are properties of the external world of experience. They agree with their Western counterparts that:

·         Matter occupies space for a given period of time.

·         Matter has a beginning and an end in time.

·         Matter occupying space is subject to the ravages of space and time (Kalachakra).

·        Mind perceives the world in terms of space and time using the five senses; the mind and the intellect (Maya).

However, they repeatedly assert that, time and space apply only to matter and have no impact on consciousness, which is all there is.  So time and space must be accepted and discarded.  Vedic literature informs us that Kala (time) chakra (Wheel) is only for the body located in a bounded space-time. Kalachakra has a finite beginning and an end.  Karma, again, is space-time concept. The soul binds itself to a body and time, with the explicit purpose of working out its Karma. Therefore, Space-time is born when the body is born.  Therefore, Man would be better occupied in finding ways and means of transcending the “space-time” conundrum and ascending to the state of Nirvana, mukti, Moksha (freedom from space-time).  The state of Samadhi is the state of time-less-ness and space-less-ness. It has no beginning or end.  Matter—does not matter. 

As a consequence, Eastern Philosophy is focused on overpowering the formidable grip of sensory perception and the believable illusions of a wayward mind in order to destroy the bondage of space-time!  

Has anyone conquered space and time?

Time as we know it, is a physical construct; a measure (defining the rotation and revolution of the earth), applicable to the physical body in a predefined space (earth).  Note that there are two variables and a constant in this construct—the physical body(constant), time (variable 1) and space (variable 2). The travelling twin experiment proved time can be stretched (or varied) if space occupied by the body is varied.  But, time cannot be slowed, stopped or changed in any manner so long as the body remains on earth.

Eastern philosophers, on the other hand, believe that time and space can be varied if the constant (body) is taken out of the equation.  It is the physical body that keeps time and space anchored.  Thousands of subjective experiments conducted by eastern scientists called Siddhas are provide recorded evidence of their ability to control time and space by taking the physical body out of the equation. These Siddhas have the recorded ability to divest them of their physical body instantly and re-manifest another body for themselves thousands of miles distant from their original location (space)(see Paul Brunton’s “A Search for Secret India”). Yet others, are able to manifest multiple physical bodies in parallel space-time continuums to complete the tasks they have undertaken (see: Paramahamsa Yogananda’s “Authobiography of a Yogi”). Unfortunately, all these stories are dismissed as old wives’ tales and even the Siddhas who have manifested this ability are shy of talking of it as they regard it as a mere side-effect of their main practice!

In the context of this discussion we may conclude, that time is an illusion we have created to give ourselves a frame of reference for our life on earth. We must all agree that, while the time-space construct is valid, it is not real beyond the time-space we physically occupy.  If, like the west, we are content with objective proof of the illusion of time and want to do nothing about it—that is ok.  But, if you want to truly understand the nature of the illusion, walk with the thousands of eastern masters who have gained mastery and control over time and space by taking the physical body out of the equation (by overpowering the formidable grip of sensory perception and the believable illusions of a wayward mind) and seeing time and space for what it is—Maya (illusion)

Yes, Lord God, Should I Believe?

Image created by Bing Image Generator on 26/03/24

As a little girl, I was fascinated by a picture my Grandmother kept on her desk. It was a mesmerizing, awe-inspiring depiction of a storm at sea. Huge waves, threateningly hovered eternally over a tiny craft struggling to keep upright. The picture was so sharp and detailed that one could see the sinews of the sailors as they struggled with the ropes and oars! At the top right corner of the picture was a superscription “Yes, Lord God, I believe!”  Grandma told me, that to her, the picture, represented the sum total of human experience.  I looked at her curiously.  She smilingly pointed to the threatening waves and said “Look at these waves.  They are threatening, intimidating and frightening.  Death and destruction seem guaranteed. In the face of this threat, there are those who believe that an unconditional surrender to God alone can save them. They say loudly and clearly from the depth of their being ‘Yes, Lord God, I believe!’. They are confident that their faith will save them.  That is the path of religion.”  She then touched the portrayal of the struggling sailors and said “Look at the sailors. They have an immense belief in their own skills. They are drawing upon every bit of strength and skill they have.  They are entirely focused on getting themselves out of the crisis with the skills they have acquired.  That is the path of Science. Now step away from the picture and look at the composition as a whole. You will see the middle path. The sailors rely on their skills and do their best in the crisis, yet they believe in God. The combination of skill and grace is what will get them out of the situation!”

Hmm… I could see what Grandma meant.  I wondered how I would have reacted in a similar situation.  Perhaps I would have taken the middle path. One cannot sit idle and believe in a God one has never actually seen or experienced unequivocally, while life was under threat?  The instinct for survival and the rush of adrenaline would surely drive me to action? But, then the punishing strength of the wave would demand that I draw upon sources of power greater than myself!  I would certainly hope that there is a supreme intelligence which would intervene on behalf of my puny self!

Should we seek the wise counsel of Science?

            Growing up in a world that worshiped at the feet of science and technology, God was not a term one bandied about freely.  I was uneasily made aware that the world of rationalism and scientific temperament would frown upon, and perhaps strongly condemn, belief in any being whose existence was not repeatedly proven and objectively demonstrated beyond doubt.  Lack of explanations for natural phenomena or personal experience of miracles, would not be considered proof enough.  The scientifically-minded would laugh and say “Science may not have all the answers to what you call miracles, today. Someday, it will have those answers.  What you call miracles or gaps in scientific reasoning will be closed with objective and demonstrable explanations.  Science will be able to close the gaps in the “God of the Gaps” argument that are being advanced.  How can anyone risk life on a belief in a being whose very existence is in doubt?”

            Unfortunately, I found myself retreating from such arguments shaken and unsure.  “Was life just an accident? Is there no ordering intelligence that engineered this universe?”  Deep within me was a fount of dissatisfaction at the explanations offered by the Scientists.  My existential experience informed me that there was a consciousness and an awareness that distinguished me from the unthinking, sense-driven existence that seemingly characterized the plant and animal kingdom. “Surely, my awareness of existence had some meaning? That cannot be an accident!” 

The hard problem of consciousness

            Searching for answers to this extremely subjective and emotional response to the unsettling facts presented by science, I was surprised to find that scientists too had come up against this wall and were desperately trying to climb over/ walk through and find the necessary explanations for what they called “the hard problem of consciousness”. I gleefully joined the melee and read all the papers; watched all the debates and discussions on YouTube, that engaged, nay riveted the attention, of the hardened scientific community.  

Let me pause here, to warn you that if you join the melee, you are in for a merry ride down the proverbial rabbit hole!  Scientists and philosophers have entered the arena and are having a pitched battle out there.  That is not to say, that I did not enjoy the ride!

            Following the principle of KISS (Keep it simple stupid), I will try to reduce the discourses to the bare essentials for our understanding.  The “hard problem of consciousness’ is the gap that scientists experience when they try to resolve the “easy problems of consciousness”.  In other words, any ‘sentient experience’, that cannot be explained by a study of the functions of the neural pathways and brain (physical mechanisms), can be defined as the ‘hard problem of consciousness’.  If you experience fear, the adrenaline pumping into your system will force you to run from the object of fear.  That is a physical response-the easy problem of consciousness. You can report it, study the physical impact of it and even identify the triggers etc., If you ignore the bodily reaction (the adrenaline coursing through your bloodstream) and decide to undergo the suffering for the sake of a principle you hold dear, there is no physical explanation to the reaction.  You can report it. But you cannot study the physical cause of the reaction. Ignore the verbal reports and there is nothing to study.  That is the hard problem of consciousness.  Mother Theresa’s altruism in the face of the immense sacrifices she had to make is a classic example of the ‘hard problem of consciousness’!

Can religion explain this phenomena?

            Religion does not spend any time on analyzing the hard or easy problem of consciousness. They accept that consciousness exists and it is fundamental to our understanding of the world.  They are more concerned with the actions and reactions that are generated by the existence of awareness. Socrates, Aristotle, Plato and their ilk in the West and Vishwamitra, Vashishta and scores of others in the East, bent their minds to an analysis of fundamental questions that arose by virtue of the existence of ‘consciousness’. 

            The Western philosophers observed that sentient beings received inputs of the objective world through the medium of the senses. However, conscious (note the distinction between sentient and conscious) beings processed the inputs so received in ways in which other sentient beings did not. They related the object received as input with other similar objects and brought analytical acumen to dissect and ruminate on the physical object.  They concluded that awareness can be enhanced; new understandings gained and fine-tuned by actually dissecting, analyzing and studying the object of the sensory input.   Scientific thinking emerged as they pushed the boundaries of human understanding into the objective world.

            Eastern philosophers were convinced that consciousness is all there is. The world ceases to exist the moment we are unconscious or in deep sleep. Hence, the world emerges from our consciousness and therefore, the world out there, is an illusion created by our consciousness. While the illusion is valid, it is not real. In order to understand the world, one must understand the consciousness and its operations. They went within in an effort to understand this phenomenon and came up with a number of ways in which one can arrive at an understanding of the nature of this unique human experience. Yoga, meditation and a score of religious beliefs emerged as they dug deep into subjective experience. 

Are we any wiser?

                Has all the discussion above made us any wiser?  Should we go with science and assert that God is a “crutch for the weak to hold on at times of distress” or go with religion and affirm “God is the rock on which we must build our homes”? Or should we take the middle path and say with the majority “I hope there is God and I hope he/she will offer succor if I am in trouble! But, I must learn to rely on myself and my skills too!”  I do not think I am (for that matter anyone is) in the position to take a inflexible stand at this point in the history of man’s evolution. Most of us would, probably select the middle path.  Truly, it is not material whether you or I believe in the “God-of-religion(s)” or the “fact(s)-of-science”.  It is more material to keep an open mind and discover for ourselves, the true nature of our experiential self.  How we go about is it, is our business.