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.htm (1 of 6)07/03/2005 16:03:18 Chapter Sixteen: Matter and Consciousnesspkmishra1961@rediffmail.comFor Learning Meditation , Kundalini Yoga etc.--> CONTACT :->> PH : GSM : +91-9990 90 8228Now, with reference to the scientific aspect of the subject, I show you that in three main particulars,modern western physics and psychology support Indian philosophy whatever such support may beworth.Indeed, Mr.Lowes Dickinson, in an acute recent analysis of the state of ideas in India, China andJapan observes that the Indian form of religion and philosophy is that which most easily accommodatesitself to modern western science.That does not prove it is true, until it is established that the conclusionsof western science to which it does conform, are true.But the fact is of great importance in counteringthose who have thought that eastern ideas were without rational foundation.It is of equal importance tothose two classes who either believe in the ideas of India, or in the particular conclusions of science towhich I refer.The three points on this head are firstly, that physicists, by increasing their knowledge ofso-called "matter," have been led to doubt its reality, and have dematerialized the atom, and, with it, theentire universe which the various atoms compose.The trinity of matter, ether and electricity out ofwhich science has hitherto attempted to construct the world, has been reduced to a single element -- theether (which is not scientific "matter") in a state of motion.According to Samkhya, the objective worldis composed of Bhutas which derive ultimately from Akasha.I do not say that scientific "ether" isAkasha, which is a concept belonging to a different train of thought.Moreover the sensible is derivedfrom the supersensible Akasha Tanmatra, and is not therefore an ultimate.But it is important to note theagreement in this, that both in East and West, the various forms of gross matter derive from some singlesubstance which is not "matter".Matter is dematerialized, and the way is made for the Indian concept ofMaya.There is a point at which the mind cannot any longer usefully work outward.Therefore, after theTanmatra, the mind is turned within to discover their cause in that Egoism which, reaching forth to theworld of enjoyment produces sensorial, senses, and objects of sensation.That the mind and senses arealso material has the support of some forms of western philosophy, such as that of Herbert Spencer, forhe holds that the Universe, whether physical or psychical, is a play of force which in the case of matterwe experience as object.Mind as such is, he says, as much a "material" organ as the brain and outersense-organs, though they are differing forms of Force.His affirmation that scientific "matter" is anappearance produced by the play of cosmic force, and that mind itself is a product of the same play, iswhat Samkhya and Vedanta hold.The way again is opened for the concept, Maya.Whilst, however,Spencer and the Agnostic School hold that the Reality behind these phenomena is unknowable, theVedanta affirms that it is knowable and is Consciousness itself.This is the Self than which nothing canbe more intimately known.Force is blind.We discover consciousness in the Universe.It is reasonable tosuppose that if the first cause is of the nature of either Consciousness or Matter, and not of both, it mustbe of the nature of the former and not of the latter.Unconsciousness or object may be conceived tomodify Consciousness, but not to produce Consciousness out of its unconscious Self.According toIndian ideas, Spirit which is the cause of the Universe is pure Consciousness.This is Nishkala Shiva:and, as the Creator, the great Mother or Devi.The existence of pure consciousness in the Indian sensehas been decried by some thinkers in the West, where generally to its pragmatic eye, Consciousness isalways particular having a particular direction and form.It assumes this particularity, however, throughMaya.We must distinguish between Consciousness as such and modes in consciousness.Consciousnessis the unity behind all forms of consciousness, whether sensation, emotion, instinct, will or reason.Theclaim that Consciousness as such exists can only be verified by spiritual experience.All high mysticexperiences, whether in East or West, have been experiences of unity in differing forms and degrees.Even, however, in normal life as well as in abnormal pathological states, we have occasional stretches ofexperience in which it becomes almost structure-less.Secondly, the discovery of the subliminalhttp://www.sacred-texts.com/tantra/sas/sas16.htm (2 of 6)07/03/2005 16:03:18 Chapter Sixteen: Matter and Consciousnesspkmishra1961@rediffmail.comFor Learning Meditation , Kundalini Yoga etc.--> CONTACT :->> PH : GSM : +91-9990 90 8228Consciousness aids Shastric doctrine, in so far as it shows that behind the surface consciousness ofwhich we are ordinarily aware, there is yet another mysterious field in which all its operations grow.It isthe Buddhi which here manifests.Well-established occult powers and phenomena now generallyaccepted such as telepathy, thought-reading, hypnotism and the like are only explainable on hypotheseswhich approach more nearly Eastern doctrine than any other theory which has in modern times prevailedin the West.Thirdly, as bearing on this subject, we have now the scientific recognition that from itsmateria prima all forms have evolved; that there is life or its potency in all things: and that there are nobreaks in nature.There is the same matter and Consciousness throughout.There is unity of life.There isno such thing as "dead" matter.The well-known experiments of Dr.Jagadish Bose establish response tostimuli in inorganic matter.This response may be interpreted to indicate the existence of that SattvaGuna which Vedanta and Samkhya affirm to exist in all things organic or inorganic.It is the play of Citin this Sattva, so muffled in Tamas as not to be recognizable except by delicate scientific experiment,which appears as the so-called "mechanical" response.Consciousness is here veiled and imprisoned byTamas.Inorganic matter displays it in the form of that seed or rudiment of sentiency which, enlarginginto the simple pulses of feeling of the lowest degrees of organized life, at length emerges in thedeveloped self-conscious sensations of human life.Consciousness is throughout the same.What varies isits wrappings.There is, thus, a progressive release of Consciousness from gross matter, through plantsand animals to man.This evolution, Indian doctrine has taught in its 84 lakhs of previous births.According to the Hindu books, plants have a dormant consciousness.The Mahabharata says that plantscan see and thus they reach the light.Such power of vision would have been ridiculed not long ago, butProfessor Haberlandt, the well-known botanist, has established that plants possess an organ of vision inthe shape of a convex lens on the upper surface of the leaf.The animal consciousness is greater, butseems to display itself almost entirely in the satisfaction of animal's wants.In man, we reach the worldof ideas, but these are a superstructure on consciousness, and not its foundation or basis.It is in thismodeless basis that the various modes of consciousness with which we are familiar in our waking anddreaming states arise.The question then arises as to the relation of this principle of Form with Formlessness; the unconsciousfinite with infinite consciousness [ Pobierz całość w formacie PDF ]
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.htm (1 of 6)07/03/2005 16:03:18 Chapter Sixteen: Matter and Consciousnesspkmishra1961@rediffmail.comFor Learning Meditation , Kundalini Yoga etc.--> CONTACT :->> PH : GSM : +91-9990 90 8228Now, with reference to the scientific aspect of the subject, I show you that in three main particulars,modern western physics and psychology support Indian philosophy whatever such support may beworth.Indeed, Mr.Lowes Dickinson, in an acute recent analysis of the state of ideas in India, China andJapan observes that the Indian form of religion and philosophy is that which most easily accommodatesitself to modern western science.That does not prove it is true, until it is established that the conclusionsof western science to which it does conform, are true.But the fact is of great importance in counteringthose who have thought that eastern ideas were without rational foundation.It is of equal importance tothose two classes who either believe in the ideas of India, or in the particular conclusions of science towhich I refer.The three points on this head are firstly, that physicists, by increasing their knowledge ofso-called "matter," have been led to doubt its reality, and have dematerialized the atom, and, with it, theentire universe which the various atoms compose.The trinity of matter, ether and electricity out ofwhich science has hitherto attempted to construct the world, has been reduced to a single element -- theether (which is not scientific "matter") in a state of motion.According to Samkhya, the objective worldis composed of Bhutas which derive ultimately from Akasha.I do not say that scientific "ether" isAkasha, which is a concept belonging to a different train of thought.Moreover the sensible is derivedfrom the supersensible Akasha Tanmatra, and is not therefore an ultimate.But it is important to note theagreement in this, that both in East and West, the various forms of gross matter derive from some singlesubstance which is not "matter".Matter is dematerialized, and the way is made for the Indian concept ofMaya.There is a point at which the mind cannot any longer usefully work outward.Therefore, after theTanmatra, the mind is turned within to discover their cause in that Egoism which, reaching forth to theworld of enjoyment produces sensorial, senses, and objects of sensation.That the mind and senses arealso material has the support of some forms of western philosophy, such as that of Herbert Spencer, forhe holds that the Universe, whether physical or psychical, is a play of force which in the case of matterwe experience as object.Mind as such is, he says, as much a "material" organ as the brain and outersense-organs, though they are differing forms of Force.His affirmation that scientific "matter" is anappearance produced by the play of cosmic force, and that mind itself is a product of the same play, iswhat Samkhya and Vedanta hold.The way again is opened for the concept, Maya.Whilst, however,Spencer and the Agnostic School hold that the Reality behind these phenomena is unknowable, theVedanta affirms that it is knowable and is Consciousness itself.This is the Self than which nothing canbe more intimately known.Force is blind.We discover consciousness in the Universe.It is reasonable tosuppose that if the first cause is of the nature of either Consciousness or Matter, and not of both, it mustbe of the nature of the former and not of the latter.Unconsciousness or object may be conceived tomodify Consciousness, but not to produce Consciousness out of its unconscious Self.According toIndian ideas, Spirit which is the cause of the Universe is pure Consciousness.This is Nishkala Shiva:and, as the Creator, the great Mother or Devi.The existence of pure consciousness in the Indian sensehas been decried by some thinkers in the West, where generally to its pragmatic eye, Consciousness isalways particular having a particular direction and form.It assumes this particularity, however, throughMaya.We must distinguish between Consciousness as such and modes in consciousness.Consciousnessis the unity behind all forms of consciousness, whether sensation, emotion, instinct, will or reason.Theclaim that Consciousness as such exists can only be verified by spiritual experience.All high mysticexperiences, whether in East or West, have been experiences of unity in differing forms and degrees.Even, however, in normal life as well as in abnormal pathological states, we have occasional stretches ofexperience in which it becomes almost structure-less.Secondly, the discovery of the subliminalhttp://www.sacred-texts.com/tantra/sas/sas16.htm (2 of 6)07/03/2005 16:03:18 Chapter Sixteen: Matter and Consciousnesspkmishra1961@rediffmail.comFor Learning Meditation , Kundalini Yoga etc.--> CONTACT :->> PH : GSM : +91-9990 90 8228Consciousness aids Shastric doctrine, in so far as it shows that behind the surface consciousness ofwhich we are ordinarily aware, there is yet another mysterious field in which all its operations grow.It isthe Buddhi which here manifests.Well-established occult powers and phenomena now generallyaccepted such as telepathy, thought-reading, hypnotism and the like are only explainable on hypotheseswhich approach more nearly Eastern doctrine than any other theory which has in modern times prevailedin the West.Thirdly, as bearing on this subject, we have now the scientific recognition that from itsmateria prima all forms have evolved; that there is life or its potency in all things: and that there are nobreaks in nature.There is the same matter and Consciousness throughout.There is unity of life.There isno such thing as "dead" matter.The well-known experiments of Dr.Jagadish Bose establish response tostimuli in inorganic matter.This response may be interpreted to indicate the existence of that SattvaGuna which Vedanta and Samkhya affirm to exist in all things organic or inorganic.It is the play of Citin this Sattva, so muffled in Tamas as not to be recognizable except by delicate scientific experiment,which appears as the so-called "mechanical" response.Consciousness is here veiled and imprisoned byTamas.Inorganic matter displays it in the form of that seed or rudiment of sentiency which, enlarginginto the simple pulses of feeling of the lowest degrees of organized life, at length emerges in thedeveloped self-conscious sensations of human life.Consciousness is throughout the same.What varies isits wrappings.There is, thus, a progressive release of Consciousness from gross matter, through plantsand animals to man.This evolution, Indian doctrine has taught in its 84 lakhs of previous births.According to the Hindu books, plants have a dormant consciousness.The Mahabharata says that plantscan see and thus they reach the light.Such power of vision would have been ridiculed not long ago, butProfessor Haberlandt, the well-known botanist, has established that plants possess an organ of vision inthe shape of a convex lens on the upper surface of the leaf.The animal consciousness is greater, butseems to display itself almost entirely in the satisfaction of animal's wants.In man, we reach the worldof ideas, but these are a superstructure on consciousness, and not its foundation or basis.It is in thismodeless basis that the various modes of consciousness with which we are familiar in our waking anddreaming states arise.The question then arises as to the relation of this principle of Form with Formlessness; the unconsciousfinite with infinite consciousness [ Pobierz całość w formacie PDF ]