S&T is a creature of S and T! In the absence of S and T, S&T gets asphyxiated; S&T doesn’t survive.
Perhaps, you have already guessed S&T stands for Science and Technology; S and T are Space and Time.
Science and Scientists work where Space, Time and Substance (material) exist out there facilitating an observation. Their entire edifice is based on causal relatonships – a prior cause, p1, giving raise to an effect, p2, over a time interval. The mAdhyamika Buddhist philosophy also is based on this principle. A given effect in the present is said to result from summation of all the antecedent causes. The cause-effect relationship invokes “Mind space,” when there is no tangible physical space present,
But what happens if Space and Time are merely “unreal or imaginary”? Can causal relationships exist without a mind? Continue reading →
We haven’t discussed this favorite topic in Advaita for some time! This is an article I wrote for Yoga International over 12 years ago but it only appeared on-line for a short time at Advaita Academy.
Why do you act the way that you do? If it is because you feel you ought to do something, you probably recognize there is little free will involved. You are being ‘coerced‘ by society or family, or influenced by concerns over what might happen if you don’t act in that way. On the other hand, if you do something because you want to, then perhaps you believe you are exercising free will. But is this true even when you trace the source of your desire? For example, you see a cream cake in the window of a shop, and the thought arises, ‘I would like some cake.‘ Did you freely choose to have that thought? Indeed, can you choose to have any thought? Do they not simply ‘arise‘?
Anyone who has thought deeply about spiritual matters knows that one of the fundamental problems is how to reconcile our day-to-day experience with claims about God or a nondual reality. The first level seems concrete and demonstrable while the second is speculative, to say the least. Among the Indian philosophies, advaitaVedānta is the only one that speaks of ‘orders‘ of reality. There is the absolute nondual reality (paramārtha); the empirical level (vyavahāra); and the illusory level of dreams (pratibhāsa). Correctly differentiating among these levels is essential if we are to understand the subtleties involved in the question of free will.
Q: We talked earlier about the difference between the direct path and the traditional path.
I was looking through the free will section in your book Back to the Truth and I found this quotation by Franics Lucille:
We are entirely conditioned; therefore, there is no free will. It appears as though we exercise free choice, but in fact we are only reacting like automatons, running through the same patterns of our bio-sociological heritage without respite, leading invariably to the same old reactions, like a vending machine dispensing soft drinks in a train station. As individuals, our freedom is illusory, with the exception of the freedom which is ours at each moment to stop taking ourselves for separate individuals and thus putting an end to our ignorance and our suffering.
On the other hand, at the level of our deepest being, everything flows out of our freedom. Every thought, every perception takes birth because we want it to. We cannot understand this at the level of thought, but we can experience it. When we are totally open to the unknown, the personal entity is absent; then we realize that the tangible and intelligible universe arises out of this openness in the eternal present. We want, create and are at every moment everything in the unity of awareness. (Ref. 8)
[Waite, Dennis. Back To The Truth: 5000 Years Of Advaita (p. 76). NBN_Mobi_Kindle. Kindle Edition.]