The World is in the Mind

Evolution of Consciousness

The analysis of Vedantic philosophers demonstrates how matter and consciousness could be entwined. We have heard that consciousness is an epiphenomenon of matter.  Philosophically, however, we cannot define "matter."  

"Matter" seems to be what is "out there." While consciousness would be what is "in here."  Attempts to separate the two, as for example in the mind-body problem of Descartes have been seen as inadequate. Different aspects of "consciousness" can be attributed to "natural" explanations. Sensation, for example is attributed to the proper functioning of the nervous system.  But the components of the nervous system don't add up to the "whole." Nerves and brain cannot account for consciousness, since in the absence of life, nerves and brain have no sensation. 

What is life? A purely physical explanation is inadequate.  At some point, a meta-physical solution is wanted. Nerves and the brain alone do not explain sensation. If we destroy nerves and brain, sensation ceases, but we cannot reverse engineer consciousness. 

But what if matter is an epiphenomenon of consciousness? If consciousness is an epiphenomenon of matter, then the mind is in the world. But what if the shoe is on the other foot. What if the world is in the mind?

Samuel Johnson famously refuted Berkeley's idealism with a kick. He tried to prove that the sensation of pain in his mind was caused by something real: the stone he kicked. But consciousness is a trickier problem than Johnson's fans would have us believe. 

What if consciousness is real? Philosophically, we have a right to challenge the meaning of the word reality: As Bill Clinton famously said, "It depends on what "is" is." But if personal consciousness is real, if there is some kind of collective universal consciousness, how would that reality interact with the world of space and time?

Gravity waves are notoriously subtle. Physicists are only now beginning to understand how gravity waves work and how they might interact with time and the speed of light.

How subtle is consciousness? We may lack the proper cameras to take photos of consciousness. We may lack the proper instruments by which consciousness may be measured. Language is evidence of consciousness, since through language we can share ideas. We cannot see intelligence, but we think it exists.

There is an old fable about intelligence. One day a tiger lurking in the tall grass overhears a talk between the dog and the cow. "My master  is so intelligent he can do many things," says the dog to the cow.  "Why he has taught me so many things." Later that night, the tiger accosts the master: "Sir! I have heard that you are intelligent. Show me your intelligence. I would see it." The master says, "Certainly. It is in my house. I will bring it and show it to you."

The tiger says, "Good. Bring it now."

But the master hesitates. "How do I know that you won't eat the cow while I'm bringing my intelligence?"

The tiger thinks for a moment and says, "Well, you can tie me to that tree over there. That way I can't eat the cow. "

So the master gets a rope and ties the tiger to the tree. When the tiger is properly bound, he says, "Now, show me your intelligence."

And, seeing the tiger nicely tied to the tree, the master says, "I have already showed you my intelligence."

Intelligence, as the tiger found, may not be seen physically, but it may be felt. Mind and intelligence are aspects of consciousness, but consciousness itself is the innate character of being, unbound by time, space, movement and the laws of physics. 

The Vedantic vision holds that matter is an epiphenomenon of consciousness, of atma. Through a subtle, subjective process of reverse evolution, the divine light of consciousness or atma becomes opaque, filtered through the instrument of ego, intelligence, mind until it gradually congeals into something like matter, according to the evidence of the Upanishads.  Consciousness becomes involved in the time-space continuum, the phenomenl world of misconception, through a transmutation of energy. This transmutation takes place as consciousness becomes gradually more obscure. This de-evolution moves from undifferentiated consciousness to ego, and is expressed through different bodily forms and living species.

Macrocosmic Process described

The macrocosmic process of the subjective evolution of consciousness from “spirit” to “mind” to matter, is described by Sridhara Svami in his commentary to Śrīmad-Bhāgavatam, (2.2.28)  The particular form taken by the “filter” between consciousness and unconsciousness is referred to by different nomenclature in the ancient sāstras of India. In the psychological creation of the universe, in the flow between divinity, consciousness, partially hidden consciousness and matter a part of the material nature, after being initiated by the Lord, is known as the mahat-tattva. This is a kind of incipient subtle matter. A fractional portion of this mahat-tattva is called the false ego.

Mahat-tattva, or Pradhāna

On the macro level, the intervening filter between spirit and mind is called mahat-tattva the great category, and there we find the development of false ego taking place. The Mahat-tattva, or “great truth” is the totality of the elements of material creation, where consciousness takes on ego and begins its development towards matter within the cosmic ovum of 24 elements[i].  This   is also called “pradhāna” in the ancient Indian wisdom tradition of analysis called “Sankhkya.”

Covered Consciousness

We shall discuss this at length later in the work, but let’s just posit that consciousness is an energy at work in the universe. Matter develops as consciousness gradually becomes covered. It may  seem like magical thinking, but at this level of analysis no special creation by a supernatural God is being posited. We are trying to describe a metaphysical construct whereby consciousness invades and demonstrates creative energy within the world of time and space. Let’s further posit that as highly developed consciousness at the edge of cosmic reality degrades it becomes filtered, obscured with different levels of coverings, until it is seen as less developed consciousness as manifested within a range of different species within the spectrum of life.

Levels of Covering: Origin of Species

According to this view, different species demonstrate different levels of covered consciousness. Plants are less conscious than fish and reptiles exhibit a higher level of awareness than fish and plants. As we move through the species we discover higher and higher levels of evolution within consciousness. Noble primates demonstrate a high level of conscious evolution and can show tool-making skills, emotions, and some level of reasoning.

Koshas

Without getting too technical, these coverings are called “koshas” in Sanskrit, of which there are five: annamaya, pranamaya, manomaya, vijñāna-maya and anandamāya.  As consciousness degrades through the medium of mind, misguided intelligence and false ego, it becomes ensconced in the “world of misconception” or the world of māya. Of course, just as it is possible to de-evolve towards sensual materiality, it is also possible for us to evolve higher through different levels of consciousness to the stage of enlightenment found in divine bliss, as we shall see further. But the different levels of consciousness as described by ancient wisdom traditions are instructive in helping us to understand the unfolding of the chain of being.

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