Dr. Chidambaram's Post #2

From: aiyers@...
Date: Mon Oct 17, 2005 1:09 pm
Subject: Towards a Mathematical Theory of Spirituality Based on Advaita (MTS-2)


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.

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