Category Archives: Postulates

Who Am I?

[This is an old article that I wrote more than fifteen years ago. At that time I thought that a soul existed independently of the physical universe. I no longer believe that. Soul implies an identity. I now believe that any identity, even self, perishes with the body. If any spirit remains, then that spirit is part and parcel of this universe. Spiritual and physical are not separate. They are part of the same system. ~Vinaire, February 6, 2012]

I believe each one of us has agonized over the question, “Who am I?” at some time or other in our eventful lives. Probably the most troubling times were the teenage years, when one was unsure of oneself and longed for guidance. Ultimately, the constancy of our culture and its spiritual heritage helped us find a meaningful answer.  But, we worry if it is going to be just as easy for our children who are growing up in America.  These children are increasingly faced with a global environment where cultural values are in turmoil.  Will they be able to find the answer to who they are?

Most striking to me during my teenage years was the directness and certainty with which Swami Vivekananda brought some understanding to this subject.  Matching it, in its influence, was the ability to analyze which only an engineer like Swami Chinmayananda could impart.

“I am a spirit living in a body, I am not the body.  The body will die, but I shall not die,” declared Swami Vivekananda with a knowingness far greater than a mere intellectual understanding of Vedas.  Most of us seem to believe we have a soul, but that’s NOT what the Swami said.  One does not “have” a soul.  One is the soul.  Swami knew that the thing which is the person, the spirit, was separable from the body and the mind at will and without bodily death and mental derangement.  This certainty was brought to him through samadhi.

“Now the spirit is seeing itself as the body.  That must stop.  The moment you begin to realize that, you are released,” said Swami Vivekananda pointing to the false perception most people seem to have.  They think they are the body.  They identify themselves with its name and characteristics.  The identity provided by the body becomes so valuable that they believe this is what they are.  Losing it, or giving it up, is unthinkable to them.  The first question a person encounters in samadhi is quite often: “How will I establish my identity if I have no body?”  It is a terrifying moment.

“The feeling of independence which possesses us all, shows there is something in us besides mind and body…  Each soul is a star, and all stars are set in that infinite azure, that eternal sky, the Lord.  There is the root, the reality, the real individuality of each and all.  Religion began with the search after some of these stars that had passed beyond our horizon, and ended in finding them all in God, and ourselves in the same place.”  This is a beautiful answer by the perceptive Swami Vivekananda.

The idea that as one rises in potential he becomes one with the universe is often misunderstood to mean he becomes identified with every thing.  This idea is false.  The truth is that as a person rises in potential his self-determinism increases and so does his ability to create and control.  He or she loses all the earlier identification with body, mind, and objects, and becomes more and more oneself.

As one’s awareness increases, one comes into harmony with rest of the universe.  One can be or not be as one wishes.  As the individuality increases one loses the necessity for having an identity .  Nirvana is the extinction of all identification with things.  Nirvana is NOT the extinction of one’s individuality.  One is first and foremost oneself.

The most common confusion on part of an individual is between himself ‘as an identified object,’ and his individuality or beingness.  A person’s beingness depends upon his ability to create or command his environment, not upon his identification with the body or any label, status, or position.  When one realizes this difference one can truly be free and oneself.

“Who am I?” If you come up with the answer, “I am,” you are most probably right. For you are the spirit, you are the causative potential, you are who is running this mind and body.

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Mathematics of Space & Time

Anything conceived is accompanied by the dimensions of SPACE and TIME.

  1. Anything conceived is differentiated from what is around it, and from what was there before. These differentiations may be expressed as dimensions of SPACE and TIME.
  2. Mathematically, we may represent a dimension by the length of a line. The line may extend forward or backward without limits.
  3. We may represent a point on the line as a reference point, and call it ZERO. Any other point on the line would then be locatable precisely from this point.
  4. However, any such reference point would be arbitrary, as it could be located anywhere on the line.
  5. Any section of the line may be measured. We may designate a certain line segment as a unit. Any length would then consist of a number of units.
  6. However, any such unit would be arbitrary, and it could be subdivided into smaller units ad infinitum.
  7. EXAMPLE: The sea level serves as the reference point from which to measure heights and depths anywhere on earth.  We may call this reference point ZERO. The unit of “feet” may then be defined arbitrarily and fixed. The height and depth may then be measured as a number of these units.
  8. We may refer to the ZERO of a dimension as the “anchor point” because all other points in the dimension are anchored to it by the fixed arbitrary unit.
  9. We may refer to all other points in the dimension as “dimension points.”
  10. Since any point on the scale may be used as the “anchor point,” the ZERO of the dimension does not mean “absence of dimension.” It only represents the point at which the dimension is anchored.
  11. The “anchor point” of space shall be a specific location (present location); and the “dimension points” of space shall be locations differentiated from the “anchor point,” however infinitesimally.
  12. The “anchor point” of time shall be a specific moment (present time); and the “dimension points” of time shall be moments differentiated from the “anchor point,” however infinitesimally.
 

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Infinity and Unknowable

Infinity

INFINITY is beyond conception.

  1. Anything conceived has to be different from THAT, which conceives it.

  2. To conceive THAT, which conceives, there must be a deeper THAT, which conceives it.

  3. This regression may be taken back without limit.

  4. This means, anything conceived can be defined, but, THAT, which conceives, cannot be fully defined.

  5. Here we have another example of INFINITY.

  6. In other words, anything conceived is measurable, whereas, THAT, which conceives, is not.

  7. This property of being measurable may be called dimension. The word DIMENSION comes from Latin, dimensio, extent or measuring parameter. Dimension defines what is conceived.

  8. We may say that anything conceived has “dimension,” whereas, THAT, which conceives, does not have “dimension.”

  9. Infinity is “absence of dimension.” Infinity is unknowable.

  10. That, which conceives, is unknowable.

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The Factors of Unknowable

This is an effort to go as deep as possible into the Unknowable using the Vedic process “neti, neti.”

The most fundamental starting factor:

(1) There is observation (because this is an observation being registered).

Phenomena:

(2) There are things to be observed.

(3) These things are being manifested and unmanifested.

(4) A manifestation begins, continues, and then ends.

Manifestations:

(5) The universe is a manifestation that is continuing.

(6) There are sub-manifestations to this universe that begin, continue, end.

(7)  Manifestations may come and go, but the manifesting continues.

Existence and Time:

(8) It is the property of manifesting, which is known as existence.

(9) It means that something or other continues to be manifested.

(10) Thus, existence provides the idea of Time.

Form:

(11) A manifestation can be observed only because of its form.

(12) The form of a manifestation can be physical, such as, rocks, trees, chair, molecules, atoms, light and electromagnetic waves.

(13) The form of a manifestation can also be mental, such as, visualizations, thoughts, evaluations, conclusions, considerations and speculations.

Dimensions:

(14) The form of a manifestation has finite extents.

(15) It is the property of extents, which is perceived as dimensions.

(16) It means that something or other continues to be extended.

Space:

(17) These dimensions provide the idea of space.

(18) Physical dimensions provide the idea of physical space.

(19) Mental dimensions provide the idea of mental space.

Motion:

(20) As these extents reach out and withdraw there is change.

(21) It is the property of change, which is perceived as motion.

(22) It means that something or other continues to move.

Energy:

(23) This motion provides the idea of energy.

(24) Physical motion provides the idea of physical energy.

(25) Mental motion provides the idea of mental energy.

Patterns:

(26) Motion of extents may follow certain fixed patterns.

(27) It is the property of fixidity, which is perceived as patterns.

(28) It means that some pattern or other continues to be exhibited.

Matter:

(29) These patterns provides the idea of matter.

(30) Physical patterns provides the idea of physical matter.

(31) Mental patterns provides the idea of mental matter.

The Universe of Manifestation:

(32) The Universe of manifestation is made up of time, space, energy, and matter.

(33) Research into manifestations is continuing through physical and mental sciences.

Awareness:

(34) There is observation, so there is also the ability to observe.

(35) It is the ability to observe, which is recognized as awareness.

(36) Awareness continues as long as there is something to be aware of.

Perception:

(37) Thus, there is the ability to assess what is there.

(38) It is the ability to assess, which is recognized as perception.

(39) Perception continues as long as there is something to perceive.

Consideration:

(40) Thus, there is the ability to visualize what is assessed to be there.

(41) It is the ability to visualize, which is recognized as consideration.

(42) Consideration continues as long as there is something to consider.

The Universe of Consideration:

(43) The Universe of Consideration is made up of the awareness, perception and consideration of existence, form, motion and pattern.

(44) Research into manifestations and underlying considerations is continuing, primarily, by examining their consistency and inconsistency through mathematics.

Life and Beingness:

(45) It is the presence of abilities, which is perceived as life.

(46) These abilities are manifested  just like other things are manifested.

(47) It is the manifesting of abilities that we may call Beingness.

The universe:

(48) Thus, there are manifestations in terms of existence and beingness.

(49) Thus, there is a universe, which is aware of itself on the whole.

(50) There are considerations of existing and not existing.

(51) There are considerations of static and kinetic.

(52) There are considerations of cause and effect.

(53) What is beyond these considerations may only be speculated upon.

(54) The research into Unknowable thus continues.

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NOTES: Alfred North Whitehead said: “All systematic thought must start from  presuppositions.” The factors above start from what is observable. These may be considered to be presuppositions.

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What is Unknowable?

With the use of the Vedic process “neti, neti” I have finally arrived at the following understanding. This is also referred to as BRAHMAN in Vedic terminology.

(1) I shall use the word UNKNOWABLE for the moment in an attempt to describe my understanding at this level. It doesn’t really matter what word I use because word is not the “thing.”

(2) The problem here is that there is NOTHING to describe. As far as our knowingness is concerned we can only know the considerations that appear spontaneously and randomly… from where… that is impossible to know.

(3) We can never know what lies beyond these considerations. We may certainly CONSIDER what lies beyond; but then, we would only know the consideration we make.

(4) Thus, we can only know the considerations and not what is beyond them. As we try to dig past considerations, we simply find more considerations.

(5) Actually, as we dig deeper in our attempt to describe what is beyond, we may simply uncover and describe our own hidden considerations.

(6) Thus, this unknowable beyond is nothing more than a carrot, that may help us uncover the considerations that, maybe, lie hidden deep in our consciousness. This is more than wonderful.

Furthermore:

(7) When we think of beingness we think of the being (soul). That being is not the core of beingness. The core of beingness is unknowable.   

(8 ) Whether the being dissolves into the unknowable is neither here nor there. Beyond considerations there is no time. So, whether one is “Unknowable” for a billion years or for just a blink of an eye. It is the same thing.

(9) We will never know if we had ever dissolved into the unknowable or not. All we would ever know at the highest level is being a “soul” in its simplest form.

(10) As far as we are concerned, the idea of the unknowable is simply there to help us uncover the deepest of our considerations.

And beyond this:

(11) A being (soul) can be constrained only by its own considerations. Total freedom would mean not be constrained by one’s own considerations.

(12) Only those considerations would constrain a being that are being generated and held fixedly in place because of ignorance.

(13) A being may enjoy life fully; participate in any and all adventures, while also being aware of all considerations one is generating even at the deepest level.

(14) That would be Nirvana… that would be the unknowable beyond… that would be attaining Brahmanhood; for this doesn’t mean forsaking of life and adventure.

(15) Nirvana, or total freedom, simply means absence of hidden considerations even at the deepest level. It means total command over oneself. The concept of Brahman, as built into the process “neti, neti,” helps one move in that direction.

(16) Nirvana would simply mean the ability to generate a consideration, hold on to that consideration, and then destroy that consideration.

(17) Nirvana does not mean forsaking this universe. Nirvana simply means total control over one’s considerations. One can attain Nirvana while being in this universe. In fact one’s enjoyment of this universe would be infinitely greater after attaining nirvana.

(18) Buddha lived to a grand age of 80, quite rare for his time, after attaining nirvana.

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