Born some eighteen years before the death of Descartes, the Englishman John Locke claimed that reason was not the principal means for finding out about the world, as the earlier philosopher had contended. Instead, he advocated an empirical approach to knowledge, i.e. using one’s senses actually to see what is the case. This is the only means for obtaining raw data and we use reason subsequently to make sense of it. Only then can it become knowledge. He believed his own purpose in life was to enquire into human knowledge to discover its limits and the extent to which we could be certain of it.
Unlike modern, evolutionary psychologists, he believed that we are effectively born with no innate knowledge, a metaphorical ‘blank slate’. All of our knowledge and understanding is therefore built upon information derived from our senses. Everything we know or think about ultimately comes from experience. The limits of what we can know about reality are fixed by the abilities of the senses and the associated mental equipment. Continue reading →
I off and on referred in these columns to the exciting new Theory of Integrated Information developed by Porf. Giulio Tononi of Wisconsin to explain Consciousness (For example here and here). We have Dr. Tononi explaining the basic concepts behind the theory in simple words in the short Videos at the following links:
The discussion that follows stems from a comment I made on a recent article in the July NOW Newsletter. This is produced by a group in Australia led by Alan Mann and is a resource for the works of Thomas Traherne, as well as Douglas Harding, John Wren-Lewis and George Schloss.
I publish our email exchanges verbatim, as they occurred, below. Please feel free to add any useful comments!
Regarding your preferred definition of ‘real’ (“The definition of real which I prefer is: actually existing as a thing or occurring in fact; not imagined or supposed.”):
Does a chair exist? As a chair? What if I remove the legs and back; is it still a chair? Was it a chair a year ago, 10, 100, 1000 years ago? What about similar periods in the future? I suggest that it is not the chair that exists at all, it is the wood out of which it is made. (And the same argument applies to the wood over longer timescales.) A ‘chair’ is not real; it is only name and form of wood. Etc. ‘Things’ are not real; no ‘thing’ exists in its own right; it is dependent upon something more fundamental for its existence. And this goes on, all the way back to Consciousness.
Part 18 of the commentary by Dr. VIshnu Bapat on Shankara’s Tattvabodha.This is a key work which introduces all of the key concepts of Advaita in a systematic manner.
The commentary is based upon those by several other authors, together with the audio lectures of Swami Paramarthananda. It includes word-by-word breakdown of the Sanskrit shloka-s so should be of interest to everyone, from complete beginners to advanced students.
Part 18 concludes the description of the ‘creation’ of the five basic elements and then moves on to the description of the evolution of the subtle sense organs of the jIva.
There is a hyperlinked Contents List, which is updated as each new part is published.
Below is a compilation of two dozen + one of the Mantra-s/shloka-s from various shruti /smriti sources which form the Basic Foundation for the Concepts of Advaita. The selection is arbitrary and purely based on what appealed to me to be significant. Other learned seekers may like to add to or delete from or suitably emend this list in order to make it comprehensive and authentic. If any authoritative lists are already available in public domain (preferably online), a reference and a link to them will be appreciated. Continue reading →
Descartes’ separation of man into the two aspects of mind and matter also became the principal way in which Westerners subsequently viewed the world. Matter is extended in space, can be divided and so on, while mind is indivisible and seems to exist separate from the body, somehow outside of space. This is the theory known as Cartesian Dualism. Unfortunately, he was never able to explain how such completely different ‘substances’ were able to interact. The idea of an immaterial ‘little me’ somehow sitting in the brain (Descartes thought the soul resided in the pineal gland) and interpreting the information transmitted from the eyes and other material senses just did not make sense. How could this interface work? The so-called ‘mind-body problem’ has intrigued philosophers ever since and no universally accepted model of the nature of the self has yet emerged.
One of his disciples, a Dutchman called Arnold Geulincx, suggested that the mind and body were separately governed by God, who kept the two in synchronisation, like clocks. Thus, when we decide to do something and it happens, such as getting out of bed, there is no actual interaction between the two, no ‘willing’ as such, it is simply the consequence of the two being synchronised. A similar theory, called Occasionalism, was proposed by the French priest, Nicolas Malebranche. He said that neither mental nor physical events cause other events. Instead, what we call a cause is simply the occasion for God to exercise his will and instigate what we call the effect; there is no actual connection between the two events at all. All of this meant that life is strictly deterministic, with no place for free will and everything happening according to physical (or divine) law. Continue reading →
Self-realization is a matter of clarifying the relationship between experience and truth, which in our habitual, conventional view is entirely clouded. In this existence we can speak of three modes of perception or experience. Each of them has a different relationship to the ultimate truth. Let’s begin with the mode where most of humanity lives:
Somethingness. The first mode is of finite, materialistic perception and identity—remembering that how we perceive determines our identity, and our identity conditions perception. In this mode, “God” or truth is basically seen as Nature, or Life in all its earthly wonder, its pain and pleasure, failure and triumph. In this mode everything and everyone is a “something,” a limited and known entity. A good example of perception in this mode is how children, and even some adults, will personify inanimate objects and project feelings or a soul into them. We might see everything as precious and special, but most importantly, things are regarded in their multiplicity. We see God as a great Something under which we are each another unique something, as in “all God’s children.”Love is therefore perceived as a special connection between separate entities. In egoic, finite consciousness we believe we have to fight and struggle so that “Love can win,” or that good can overcome evil. Hence, the tendency in this mode is to identify and split up into factions and parties, where we imagine we are on the side of good. Here we find all the divisive negative qualities of our limited view of somethingness. Everyone and everything gets sorted into identities and categories. There is no understanding of the unity beyond that, even though one may talk about or seek a limited unity of some kind. One does not understand precisely where and how that unity already exists; it is imagined as something—you see, another “something”—that we have to create.