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The Fundamental Dimension

June 25, 2013 – 6:12 AM
5th-dimension

The whole theory of relativity is based on the premise that there is an upper limit ‘c’ to the speed of light. At this limit the relativity of space and time becomes quite evident. The Newtonian model of absolute space and absolute time no longer works as this speed is approached.

The question that has been there in my mind for some time is ‘What makes the upper limit of the speed of light such an absolute quantity?’ The answer seems to be ‘the physicality of this universe.’

What is ‘physicality’? How does one define it? Physicality would be defined by perception through our physical senses. All physical perceptions are consistent with each other. They are consistent with the measurements made through the use of physical instruments, such as, those used to measure the speed of light.

What is not physicality? The abstraction that we perceive through the mind would be a departure from physicality. This mental perception is different from the physical perception through eye, ear, nose, tongue, and body. Mind is first and foremost a sense organ. It perceives mental objects and the interactions among them. The mental objects are the abstractions that underlie physical objects. For example, three cups, three plates and three spoons are physical objects. But the underlying pattern of three is a mental object.

Such abstraction may go deeper in the form of patterns underlying patterns. We see that in mathematics. The whole subject of mathematics is abstract. There are numbers, but underlying those numbers is the number theory. Thus, we may say that there is a basic dimension of abstraction. The deeper one goes in this dimension, the more abstract things are.

The upper limit of the dimension of abstraction is the perception through the physical sense organs of eye, ear, nose, tongue, and body. This is the physicality defined by space-time of Einstein. Space-time has four components: three of space and one of time. The concrete forms are conjectured to be derived from space-time as follows

(1)  Energy is a ripple that travels through the fabric of space.

(2)  Matter is the condensation of energy.

This physicality is simply the upper limit of abstraction. Underlying this physicality are layers of subtle to subtler forms generating the dimension of abstraction. This dimension of abstraction has been there all this time. We know that the physical perception soon converts into experience, and then to information, hypothesis, theory, principles, axioms, etc. These subtler layers are then perceived by the mind.

The progress of mankind is measured in this dimension of abstraction. It has long been recognized as such in the eastern philosophy of the Vedas. Now it is time to look at this fundamental dimension scientifically.

Science recognizes the physicality consisting of three components of SPACE, and the one component of TIME. SPACE can be felt as concrete as well as abstract. TIME can be felt as concrete as well as abstract. This makes the dimension of abstraction as the most basic dimension that underlies even space-time.

Science has not delved into the abstraction of space-time even when these subtler forms exist.

Science should recognize and investigate ABSTRACTION as a fundamental dimension underlying even space and time.

Physicality of space-time is just a surface phenomenon. There is a whole ocean of abstraction that underlies it. It seems that there are general laws yet to be discovered that connect physicality to underlying abstraction.

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By vinaire | Comments (229)

Patanjali 1:8 – 1:15 (old)

June 18, 2013 – 6:10 PM

Please see Patanjali Yoga Sutras

These explanations are from the writings of Swami Vivekananda.

विपर्ययो मिथ्याज्ञानमतद्रूपप्रतिष्ठम् ॥८॥

8. Indiscrimination is false knowledge not established in real nature.

The next class of Vrittis that arises is mistaking one thing for another, as a piece of mother-of-pearl is taken for a piece of silver.

शब्दज्ञानानुपाती वस्तुशून्यो विकल्पः ॥९॥

9. Verbal delusion follows from words having no (corresponding) reality.

There is another class of Vrittis called Vikalpa. A word is uttered, and we do not wait to consider its meaning; we jump to a conclusion immediately. It is the sign of weakness of the Chitta. Now you can understand the theory of restraint. The weaker the man, the less he has of restraint. Examine yourselves always by that test. When you are going to be angry or miserable, reason it out how it is that some news that has come to you is throwing your mind into Vrittis.

अभाव-प्रत्ययालम्बना-वृत्तिर्निद्रा ॥१०॥

10. Sleep is a Vritti which embraces the feeling of voidness.

The next class of Vrittis is called sleep and dream. When we awake, we know that we have been sleeping; we can only have memory of perception. That which we do not perceive we never can have any memory of. Every reaction is a wave in the lake. Now, if, during sleep, the mind had no waves, it would have no perceptions, positive or negative, and, therefore, we would not remember them. The very reason of our remembering sleep is that during sleep there was a certain class of waves in the mind. Memory is another class of Vrittis which is called Smriti.

अनुभूतविषयासम्प्रमोषः स्मृतिः ॥११॥

11. Memory is when the (Vrittis of) perceived subjects do not slip away (and through impressions come back to consciousness).

Memory can come from direct perception, false knowledge, verbal delusion, and sleep. For instance, you hear a word. That word is like a stone thrown into the lake of the Chitta; it causes a ripple, and that ripple rouses a series of ripples; this is memory. So in sleep. When the peculiar kind of ripple called sleep throws the Chitta into a ripple of memory, it is called a dream. Dream is another form of the ripple which in the waking state is called memory.

अभ्यासवैराग्याभ्यां तन्निरोधः ॥१२॥

12. Their control is by practice and nonattachment.

The mind, to have non-attachment, must be clear, good, and rational. Why should we practice? Because each action is like the pulsations quivering over the surface of the lake. The vibration dies out, and what is left? The Samskâras, the impressions. When a large number of these impressions are left on the mind, they coalesce and become a habit. It is said, “Habit is second nature”, it is first nature also, and the whole nature of man; everything that we are is the result of habit. That gives us consolation, because, if it is only habit, we can make and unmake it at any time. The Samskaras are left by these vibrations passing out of our mind, each one of them leaving its result. Our character is the sum-total of these marks, and according as some particular wave prevails one takes that tone. If good prevails, one becomes good; if wickedness, one becomes wicked; if joyfulness, one becomes happy. The only remedy for bad habits is counter habits; all the bad habits that have left their impressions are to be controlled by good habits. Go on doing good, thinking holy thoughts continuously; that is the only way to suppress base impressions. Never say any man is hopeless, because he only represents a character, a bundle of habits, which can be checked by new and better ones. Character is repeated habits, and repeated habits alone can reform character.

तत्र स्थितौ यत्नोऽभ्यासः ॥१३॥

13. Continuous struggle to keep them (the Vrittis) perfectly restrained is practice.

What is practice? The attempt to restrain the mind in Chitta form, to prevent its going out into waves.

स तु दीर्घकालनैरन्तर्यसत्कारासेवितो दृढभूमिः ॥१४॥

14. It becomes firmly grounded by long constant efforts with great love (for the end to be attained).

Restraint does not come in one day, but by long continued practice.

दृष्टानुश्रविकविषयवितृष्णस्य वशीकारसंज्ञा वैराग्यम् ॥१५॥

15. That effect which comes to these who have given up their thirst after objects, either seen or heard, and which wills to control the objects, is non-attachment.

The two motive powers of our actions are (1) what we see ourselves, (2) the experience of others. These two forces throw the mind, the lake, into various waves. Renunciation is the power of battling against these forces and holding the mind in check. Their renunciation is what see want. I am passing through a street, and a man comes and takes away my watch. That is my own experience. I see it myself, and it immediately throws my Chitta into a wave, taking the form of anger. Allow not that to come. If you cannot prevent that, you are nothing; if you can, you have Vairâgya. Again, the experience of the worldly-minded teaches us that sense-enjoyments are the highest ideal. These are tremendous temptations. To deny them, and not allow the mind to come to a wave form with regard to them, is renunciation; to control the twofold motive powers arising from my own experience and from the experience of others, and thus prevent the Chitta from being governed by them, is Vairagya. These should be controlled by me, and not I by them. This sort of mental strength is called renunciation. Vairagya is the only way to freedom.

~ Swami Vivekananda

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By vinaire | Comments (1)

Queen – I Want To Break Free

June 17, 2013 – 6:33 PM

Lyrics: I want to break free

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Lyrics: Another one bites the dust

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By vinaire | Comments (2)

Patanjali 1:3 – 1:7 (old)

June 17, 2013 – 6:01 AM

Please see Patanjali Yoga Sutras

These explanations are from the writings of Swami Vivekananda.

तदा द्रष्टुः स्वरूपेऽवस्थानम् ॥३॥

3. At that time (the time of concentration) the seer (Purusha) rests in his own (unmodified) state.

As soon as the waves have stopped, and the lake has become quiet, we see its bottom. So with the mind; when it is calm, we see what our own nature is; we do not mix ourselves but remain our own selves.

वृत्तिसारूप्यमितरत्र ॥४॥

4. At other times (other than that of concentration) the seer is identified with the modifications.

For instance, someone blames me; this produces a modification, Vritti, in my mind, and I identify myself with it and the result is misery.

वृत्तयः पंचतय्यः क्लिष्टा अक्लिष्टाः ॥५॥

5. There are five classes of modifications, (some) painful and (others) not painful.

प्रमाण-विपर्यय-विकल्प-निद्रा-स्मृतयः ॥६॥

6. (These are) right knowledge, indiscrimination, verbal delusion, sleep, and memory.

प्रत्यक्षानुमानागमाः प्रमाणानि ॥७॥

7. Direct perception, inference, and competent evidence are proofs.

When two of our perceptions do not contradict each other, we call it proof. I hear something, and if it contradicts something already perceived, I begin to fight it out, and do not believe it. There are also three kinds of proof. Pratyaksha, direct perception; whatever we see and feel, is proof, if there has been nothing to delude the senses. I see the world; that is sufficient proof that it exists. Secondly, Anumâna, inference; you see a sign, and from the sign you come to the thing signified. Thirdly, Âptavâkya, the direct evidence of the Yogis, of those who have seen the truth.

We are all of us struggling towards knowledge. But you and I have to struggle hard, and come to knowledge through a long tedious process of reasoning, but the Yogi, the pure one, has gone beyond all this. Before his mind, the past, the present, and the future are alike, one book for him to read; he does not require to go through the tedious processes for knowledge we have to; his words are proof, because he sees knowledge in himself. These, for instance, are the authors of the sacred scriptures; therefore the scriptures are proof. If any such persons are living now their words will be proof. Other philosophers go into long discussions about Aptavakya and they say, “What is the proof of their words?” The proof is their direct perception. Because whatever I see is proof, and whatever you see is proof, if it does not contradict any past knowledge. There is knowledge beyond the senses, and whenever it does not contradict reason and past human experience, that knowledge is proof. Any madman may come into this room and say he sees angels around him; that would not be proof. In the first place, it must be true knowledge, and secondly, it must not contradict past knowledge, and thirdly, it must depend upon the character of the man who gives it out.

I hear it said that the character of the man is not of so much importance as what he may say; we must first hear what he says. This may be true in other things. A man may be wicked, and yet make an astronomical discovery, but in religion it is different, because no impure man will ever have the power to reach the truths of religion. Therefore we have first of all to see that the man who declares himself to be an Âpta is a perfectly unselfish and holy person; secondly, that he has reached beyond the senses; and thirdly, that what he says does not contradict the past knowledge of humanity. Any new discovery of truth does not contradict the past truth, but fits into it. And fourthly, that truth must have a possibility of verification. If a man says, “I have seen a vision,” and tells me that I have no right to see it, I believe him not. Everyone must have the power to see it for himself. No one who sells his knowledge is an Apta.

All these conditions must be fulfilled; you must first see that the man is pure, and that he has no selfish motive; that he has no thirst for gain or fame. Secondly, he must show that he is superconscious. He must give us something that we cannot get from our senses, and which is for the benefit of the world. Thirdly, we must see that it does not contradict other truths; if it contradicts other scientific truths reject it at once. Fourthly, the man should never be singular; he should only represent what all men can attain.

The three sorts of proof are, then, direct sense-perception, inference, and the words of an Apta. I cannot translate this word into English. It is not the word “inspired”, because inspiration is believed to come from outside, while this knowledge comes from the man himself. The literal meaning is “attained”.

~ Swami Vivekananda

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By vinaire | Comments (17)

Patanjali 1:1 – 1:2 (old)

June 16, 2013 – 2:10 PM

Please see Patanjali Yoga Sutras

These explanations are from the writings of Swami Vivekananda.

अथ योगानुशासनम् ॥१॥

1. Now concentration is explained.

योगश्चित्तवृत्तिनिरोधः ॥२॥

2. Yoga is restraining the mind-stuff (Chitta) from taking various forms (Vrittis).

A good deal of explanation is necessary here. We have to understand what Chitta is, and what the Vrittis are. I have eyes. Eyes do not see. Take away the brain centre which is in the head, the eyes will still be there, the retinae complete, as also the pictures of objects on them, and yet the eyes will not see. So the eyes are only a secondary instrument, not the organ of vision. The organ of vision is in a nerve centre of the brain. The two eyes will not be sufficient. Sometimes a man is asleep with his eyes open. The light is there and the picture is there, but a third thing is necessary — the mind must be joined to the organ. The eye is the external instrument; we need also the brain centre and the agency of the mind. Carriages roll down a street, and you do not hear them. Why? Because your mind has not attached itself to the organ of hearing. First, there is the instrument, then there is the organ, and third, the mind attached to these two. The mind takes the impression farther in, and presents it to the determinative faculty — Buddhi — which reacts. Along with this reaction flashes the idea of egoism. Then this mixture of action and reaction is presented to the Purusha, the real Soul, who perceives an object in this mixture.

The mind takes the impression farther in, and presents it to the determinative faculty — Buddhi — which reacts. Along with this reaction flashes the idea of egoism. Then this mixture of action and reaction is presented to the Purusha, the real Soul, who perceives an object in this mixture.

The organs (Indriyas), together with the mind (Manas), the determinative faculty (Buddhi), and egoism (Ahamkâra), form the group called the Antahkarana (the internal instrument). They are but various processes in the mind-stuff, called Chitta. The waves of thought in the Chitta are called Vrittis (literally “whirlpool”). What is thought? Thought is a force, as is gravitation or repulsion. From the infinite storehouse of force in nature, the instrument called Chitta takes hold of some, absorbs it and sends it out as thought. Force is supplied to us through food, and out of that food the body obtains the power of motion etc. Others, the finer forces, it throws out in what we call thought. So we see that the mind is not intelligent; yet it appears to be intelligent. Why? Because the intelligent soul is behind it. You are the only sentient being; mind is only the instrument through which you catch the external world. Take this book; as a book it does not exist outside, what exists outside is unknown and unknowable. The unknowable furnishes the suggestion that gives a blow to the mind, and the mind gives out the reaction in the form of a book, in the same manner as when a stone is thrown into the water, the water is thrown against it in the form of waves. The real universe is the occasion of the reaction of the mind. A book form, or an elephant form, or a man form, is not outside; all that we know is our mental reaction from the outer suggestion. “Matter is the permanent possibility of sensations,” said John Stuart Mill. It is only the suggestion that is outside. Take an oyster for example. You know how pearls are made. A parasite gets inside the shell and causes irritation, and the oyster throws a sort of enamelling round it, and this makes the pearl. The universe of experience is our own enamel, so to say, and the real universe is the parasite serving as nucleus. The ordinary man will never understand it, because when he tries to do so, he throws out an enamel, and sees only his own enamel. Now we understand what is meant by these Vrittis. The real man is behind the mind; the mind is the instrument in his hands; it is his intelligence that is percolating through the mind. It is only when you stand behind the mind that it becomes intelligent. When man gives it up, it falls to pieces and is nothing. Thus you understand what is meant by Chitta. It is the mind-stuff, and Vrittis are the waves and ripples rising in it when external causes impinge on it. These Vrittis are our universe.

Thus you understand what is meant by Chitta. It is the mind-stuff, and Vrittis are the waves and ripples rising in it when external causes impinge on it. These Vrittis are our universe.

The bottom of a lake we cannot see, because its surface is covered with ripples. It is only possible for us to catch a glimpse of the bottom, when the ripples have subsided, and the water is calm. If the water is muddy or is agitated all the time, the bottom will not be seen. If it is clear, and there are no waves, we shall see the bottom. The bottom of the lake is our own true Self; the lake is the Chitta and the waves the Vrittis. Again, the mind is in three states, one of which is darkness, called Tamas, found in brutes and idiots; it only acts to injure. No other idea comes into that state of mind. Then there is the active state of mind, Rajas, whose chief motives are power and enjoyment. “I will be powerful and rule others.” Then there is the state called Sattva, serenity, calmness, in which the waves cease, and the water of the mind-lake becomes clear. It is not inactive, but rather intensely active. It is the greatest manifestation of power to be calm. It is easy to be active. Let the reins go, and the horses will run away with you. Anyone can do that, but he who can stop the plunging horses is the strong man. Which requires the greater strength, letting go or restraining? The calm man is not the man who is dull. You must not mistake Sattva for dullness or laziness. The calm man is the one who has control over the mind waves. Activity is the manifestation of inferior strength, calmness, of the superior.

Activity is the manifestation of inferior strength, calmness, of the superior.

The Chitta is always trying to get back to its natural pure state, but the organs draw it out. To restrain it, to check this outward tendency, and to start it on the return journey to the essence of intelligence is the first step in Yoga, because only in this way can the Chitta get into its proper course.

Although the Chitta is in every animal, from the lowest to the highest, it is only in the human form that we find it as the intellect. Until the mind-stuff can take the form of intellect it is not possible for it to return through all these steps, and liberate the soul. Immediate salvation is impossible for the cow or the dog, although they have mind, because their Chitta cannot as yet take that form which we call intellect.

The Chitta manifests itself in the following forms — scattering, darkening, gathering, one-pointed, and concentrated. The scattering form is activity. Its tendency is to manifest in the form of pleasure or of pain. The darkening form is dullness which tends to injury. The commentator says, the third form is natural to the Devas, the angels, and the first and second to the demons. The gathering form is when it struggles to centre itself. The one-pointed form is when it tries to concentrate, and the concentrated form is what brings us to Samâdhi.

The one-pointed form is when it tries to concentrate, and the concentrated form is what brings us to Samâdhi.

~ Swami Vivekananda

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