Book Reports /
This is a story about someone I knew [15]
Chapter VThe essay I gave Sarah was called ' an altogether different way of understanding how we make observations'.
The idea is similar as in the above chapters - that the world in reality acts upon our mind and our perceptions of its events follow.
Reading it, Sarah had to decide whether to take what I was saying seriously, or humor me. And I wished to know what someone with no exposure to eastern ideas, really thought of them. Americans are famously pragmatic.
She broached the seemingly upside-down content, at first, as though I meant it metaphorically. I insisted otherwise.
S: The question that comes to me is, if it is the person who is perceiving the event who is "the real cause for something happening" what of things which happen, unobserved? It's the age-old question of "if a tree falls in the forest and no one is there to hear it, does it make a sound?" If the answer is that if no one is there to observe it, it didn't happen, that I could not agree with. But certainly, I can see that our observation changes the way we perceive. Am I missing the point entirely?
R: I am missing the contradiction you imply- Ofcourse, things happen unobserved, they are progressing to events, which may or may not concern us. Yes, the tree makes a sound, and it can be recorded as proof.
S :I agree with you; I was just trying to understand when you referred to the "experiencing person" as "the real cause for something happening." To me, that implies that, without the person who is experiencing it, it does not happen. However, I see that there is more than one way to interpret the phrase.
R: I do imply it as you say it - without the person who is experiencing it, it does not happen. I am saying, I don't get how this is contradicted when things happen unobserved or the question, did the falling tree make a sound when no one was around. I do in a sense get it, but if you say it, I may better be able to state the position of my own statement on it.
If, what I am saying is true, it is quite a staggering statement, is it not - that the experiencing person is the real cause of events. Ofcourse you realize it is not my original hypothesis. I am sorry I am not expressing the importance I feel this subject has for me, and for some others too, well enough.
S: No need to apologize! I think we all grapple with these ideas and must find our way through the sometimes clouded haze of understanding to reach a clear expression of thought.
To me, it is a contradiction to say that the event does not happen without the person who experiences it, and yet the tree does make a sound falling in the forest even with no one there to hear it. How did the tree make a sound, then, or even fall, for that matter, if there was no one there to experience it? Is it that the tree experiences it? I am confused.
I attempted to give an explaination, feeling for the meaning I was striving to express. It was as much for myself, and it was a tough going.
S: I'm going to be really honest here and say...I'm not sure what you're getting at here. I feel as if I have lost the thread of what you were talking about in the first place that you keep referring back to. Your last paragraph is particularly puzzling to me.
R: If we understand all existence to be in four layers, where the lowest is the things we interact with and the highest is where we are able to think and reason. Everything happening has a manifestation in each of these layers. When we try to express what constitutes the highest layer, we cannot. But that is where we are reaching to, for our understanding of things. When we understand something, we really see its picture there. So, everything is explained in that highest layer, but its totally formless, and ..
If this is bringing some clarity, I will continue.
S: Yes! Putting things in terms of an image which can be visualized is always helpful. That is why simile and metaphor add so much to writing, I think. So, tell me more about the layers. What are the other two? And where did this concept of layers come from? Is this your own concept, or one which comes from a religious philosophy, or somewhere else?
R: There is a text in Indian philosophy called, Yoga Sutras of Patanjali. Like many things belonging to the past of India, there is some uncertainty about when this was composed, though likely, 500 BC or so. Patanjali too, may be more than one person, and Sutras, means aphorisms, which these originally are, but extensive commentary has been added with each aphorism.
This is the theoretical basis of Yoga, and if you have heard of Yogis having extra-ordinary abilities, then the basis of their practice leading to those abilities was based on the direction in these.
I am usually reluctant to reveal them as the source of where I am arguing from, because I do not wish the person to become so awed that the discussion is not rational anymore. And then, of what significance will be any conclusion if we cannot derive them from experiences in our lives now. Of course one may think these are anachronistic perhaps, but the matter is so deep, that time itself is but a principle to be understood within its framework.
S: Thank you for your explanation. I take your point about not necessarily wanting to reveal the source, but to me, in this case, it makes it all the more interesting. I suppose when discussing timeless truths, anachronisms...well, aren't.
There is a line one must walk, between expressing things as they come from within, and saying them in a way which is likely to be understood by the reader--meaning, perhaps, being more literal than feels natural. Or do I mean "literal"? At any rate, I think attempting to bridge the divide is often a good choice; if we lose something in the expression, at least we did not lose everything, from the viewpoint of the person reading it.
R: In the second layer of existence are the senses, together with what they connect to in the natural world; and we, as we know ourselves are in the third. Not just ourselves, but all we interact with begins at this layer, that is why the close connection with causes, of things happening as they concern us. Space is part of manifestation of nature, co-existing alongside us, upto the third level. In this sense plurality, as seperation between things, happens as they are expressed in the lower levels.
Events have a pre-determined flow, we live with them in our minds, and when we wish to see connections, we can by reaching in. Else our easy, normal awareness is in the third level of existence, not straining too much.
S: Now I am confused again...above, you said, "the lowest [level] is the things we interact with" but now you are saying "we, as we know ourselves are in the third. Not just ourselves, but all we interact with begins at this layer"; so, are the things we interact with at the lowest level, or at the third level?
See what happens when you engage in a philosophical discussion with someone with a legal background? You get cross-examined!
R: I like this fact of your legal background.
I think, why the explanation I gave above is most difficult to accept, is not letting go of the concept of Space as we have in our mind. Yet if you move to an inner sense of yourself, right now, it is as much possible to think of everything you see outside, as manufactured for you by your senses; in the process as you perceive them.
Something else, appears as space. Our particular understanding of space, as we know it, is a result of our mind reacting with that element. This higher level element sitting alongside our mind, is the primary cause of space. We only see it as we do, on the outside. The concept of "alongside" as much depends on the concept of space, but we can still think of the higher constituent of space as having a relationship with our mind.
At least as it happened with me, getting past this particular barrier did most in terms of accepting this theory. Where is the edge of the universe?
S: If, as scientists think, the universe is continuously expanding, and therefore infinite, then the universe has no more of a physical edge than it does a mental one--perhaps even less of one, depending on how expansive one's mind is. Which seems rather appropriate, doesn't it?
R: But which determines the other's limit?
Are you saying that our capacity to think out enough will fix the real size of the universe. That isn't how scientists would approach something - they accept a complexity in something as given and study it to determine more they can about it.
S: No, that's not what I meant--now it is you who is being too literal! :-)) I was saying that some people are incapable of contemplating the infinite; so, for those people, the universe would (only to them) be a smaller place than it actually, physically, is. If we "think of the higher constituent of space as having a relationship with our mind" then our mind sets the limits for our own perception of the the universe, does it not? Which is only a perception and has no effect on what the universe does...as far as we know.
R: Contemplating the infinite should yield us something of worth else it would be
considered an exercise in futility.
I really like the way you are saying what I want to too, but in another way. Yes, I am being more literal and want to take it even further, because I wish to assert that it is literally so. The higher element is not an abstraction of space or infinity, as one may believe, and as I can gather from your statement. Unless you have actually read any text on this subject, nowhere else in world literature has this 'higher constituent of space' been defined. It is as concrete as the real things around us, the point being, it is even more so.
This is really the break one has to make with the past way of thinking about our surrounding reality. And, do you?
S: I think I would benefit from a definition of 'higher constituent of space' before I can answer that. I'm still a little confused.
R: We are talking about the third level of existence.
Other than this, 'higher constituent of space' , existing at the same level are the higher constituents of other nature's elements, of earth, water, air and fire. There is one another, very significant, call it of ego-sense. This last, imparts to each of us our sense of individuality - but of note is, that the existence-play doesn't end even for us with the understanding of this one alone. We are yet connected to the reality in the fourth level, the one which as an un-differentiated 'cause itself' makes everything happen.
Thank you for persisting so long in your efforts to unravel all of this. I really do mean that.
S: You're welcome, and thank you!
What I felt certain when we finished with this conversation was that Sarah had followed up her own thoughts, said nothing out of the ordinary but still had somehow opened her mind to something altogether different.