Creative Mystery of Mind
Consciousness is something that intrigues both spiritual and scientific seekers. Francis Crick, co-discoverer of the double-helix DNA conjectured: "It is amazing that mere firing of neurons in the brain could indicate consciousness. But I think it is not true.
Physics has yet to explain how consciousness could come about through firing of neuron in the brain". Scientist Roger Penrose says, "Right now science is too limited for (our understanding) it. We need a better theory of quantum mechanics, an unorthodox one".
Why are we so interested in knowing more about consciousness? Spiritually speaking, consciousness is enlightenment where the seeker subjectively realises truth and experiences absolute bliss. Science says consciousness is fundamental to knowing all about the world and cosmos including birth and death, objectively. Science is totally baffled by the fact that every mystery of the physical world points to a mystery beyond. Einstein said the advance of knowledge is akin to extracting one incomprehensible from another mind's characteristic behaviours as is inherent in it with deficiencies and limitations.
All that can be conceived by mind is classified in Vedanta under the term Viditha. Viditha comprises all those who come under adibhoutika or worldly, adudavika or cosmic, adyatmika or the inner world within us and also time-space including cause-effect. If Aviditha is beyond all these, what is it like? Here we need an experience of deep-sleep or no-mind meditation to explain Aviditha. But the Kenopanishad says that consciousness is neither Viditha nor exactly Aviditha; it transcends both while it is also imminent in both.
Whether the mind can conceive consciousness is a tricky question. In Vedanta, the mind is neither identified with the physical body nor with the spiritual self or consciousness. The mind is very subtle, capable of receiving the light of consciousness. The mind is otherwise an inert matter; it cannot know consciousness. But one can know one's mind because of consciousness. The mind fosters its own weakness secretly. It is important to contemplate upon the false identification of conscious- ness, obsession with space-time and arrogating doership to itself. The mind identifies one to his physical body whereas consciousness is one's true nature established in one's true self that illumines the mind, too. The mind, though associated with consciousness all the time, cannot know it. this is called ignorance in spiritual parlance. Our mind feeds and rides on this ignorance. This is .why spiritual masters guide us to a state of beyond mind towards experiencing the consciousness, our true nature.
The very existence of mind is with either past or future and never with present, for in the present remains only existence. The present is indefinable. In reality, both past and future are creations of mind and are not absolute. For example, if one were able to question a tree or bird what time it is, they would have no answer. The mind thinks of only three-dimensional space whereas science today has a multidimensional approach.
In the Ashtavakra Gita, the great seer says, "One who desires worldly pleasures and the one who desires to renounce them, stand on the same footing, for they both nurture desire".
Physics has yet to explain how consciousness could come about through firing of neuron in the brain". Scientist Roger Penrose says, "Right now science is too limited for (our understanding) it. We need a better theory of quantum mechanics, an unorthodox one".
Why are we so interested in knowing more about consciousness? Spiritually speaking, consciousness is enlightenment where the seeker subjectively realises truth and experiences absolute bliss. Science says consciousness is fundamental to knowing all about the world and cosmos including birth and death, objectively. Science is totally baffled by the fact that every mystery of the physical world points to a mystery beyond. Einstein said the advance of knowledge is akin to extracting one incomprehensible from another mind's characteristic behaviours as is inherent in it with deficiencies and limitations.
All that can be conceived by mind is classified in Vedanta under the term Viditha. Viditha comprises all those who come under adibhoutika or worldly, adudavika or cosmic, adyatmika or the inner world within us and also time-space including cause-effect. If Aviditha is beyond all these, what is it like? Here we need an experience of deep-sleep or no-mind meditation to explain Aviditha. But the Kenopanishad says that consciousness is neither Viditha nor exactly Aviditha; it transcends both while it is also imminent in both.
Whether the mind can conceive consciousness is a tricky question. In Vedanta, the mind is neither identified with the physical body nor with the spiritual self or consciousness. The mind is very subtle, capable of receiving the light of consciousness. The mind is otherwise an inert matter; it cannot know consciousness. But one can know one's mind because of consciousness. The mind fosters its own weakness secretly. It is important to contemplate upon the false identification of conscious- ness, obsession with space-time and arrogating doership to itself. The mind identifies one to his physical body whereas consciousness is one's true nature established in one's true self that illumines the mind, too. The mind, though associated with consciousness all the time, cannot know it. this is called ignorance in spiritual parlance. Our mind feeds and rides on this ignorance. This is .why spiritual masters guide us to a state of beyond mind towards experiencing the consciousness, our true nature.
The very existence of mind is with either past or future and never with present, for in the present remains only existence. The present is indefinable. In reality, both past and future are creations of mind and are not absolute. For example, if one were able to question a tree or bird what time it is, they would have no answer. The mind thinks of only three-dimensional space whereas science today has a multidimensional approach.
In the Ashtavakra Gita, the great seer says, "One who desires worldly pleasures and the one who desires to renounce them, stand on the same footing, for they both nurture desire".
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