|
YOUR QUESTIONS ANSWERED: F.A.Q. 23
|
|
Momentariness QUESTION: Does Yoga believe in the momentariness of
things? ANSWER: Momentariness or the material, objective
World's quality of lasting just one moment, is a well-known Yogic teaching
various forms of which have passed into Ancient Hindu, Buddhist and even
modern scientific thought. This teaching is based on the fact that every perception can
be analysed into a series of moments or Kshana and therefore may be
described as momentary (Kshanika). For this reason, the teaching that
concerns itself with this fact, is known as Kshanikavada (Doctrine of
Momentariness). To begin with, we must define what is meant by perception
or experience. Experience is an act of awareness whereby we
become aware of, or consciously register, something such as a thought,
emotion or sense perception. While experience is a more general term
for this phenomenon, perception often refers to the registration of a
specific sensory stimulus such as sound, feel, colour, flavour and scent or a
combination of these. Every experience presupposes a subject and an object.
The subject is the underlying substratum of every experience. It is
that which experiences, or is aware of, a thing. And the object is
that which is experienced by the conscious subject as being within the
latter's sphere of experience or awareness. In Yogic terminology, the subject is called pramata (or
pramatri, that which perceives or experiences) and the object is
called prameya (that which is perceived or experienced). The subject's
perception or awareness of the object is called pramiti (that which is
perceived or known in relation to the perceived object). It is well to understand at this point that the object
and our awareness thereof are two related yet distinct elements of
experience like the two sides of a coin, for example. While the object is
perceived as being located "out there", our awareness or knowledge
of it clearly lies within us. Even when we close our eyes and visualise or
dream a particular object, it is perceived as projected on to the mental
screen before us, whereas our emotional and intellectual experience of the
object is felt as lying deep within us. Thus the experience, awareness or perception of an object is
experienced as being closer to our heart or innermost being, than the object
itself. While object and experience are often confused with each other in the
hustle and bustle of everyday life, a little analytical thinking will show
that they are two distinct elements or phases in the process of knowledge. The Fundamentals of Perception Armed with this knowledge, we may now investigate the nature
of what we call experience so that we better understand both ourselves and
the World "out there". Suppose I am looking at a flower which I see
clearly before me and form in my mind the concept, "I see a
flower". According to what has been said before, the flower is the object-element
or objective factor of my experience, technically called prameya. The object has two aspects: (1) the flower itself,
growing in the garden, which is the external physical object on one
hand, and (2) the mental image or impression I form of it in my
mind, on the other hand. NOTE: As direct perception of any object,
without the intermediacy of the senses, is ordinarily impossible, the object
we are talking about is nothing but this mental image. The faculties of perception, which convey the object's
properties (sound, touch, colour, taste and smell) to the mind; the mind
itself which turns its attention to, selects and builds these up into an
image; the ego or personality whereby I relate to this image as
"mine"; and the intellect whereby I compare the image of this
flower to that of others seen in the past, and whereby moreover I form a
judgement as to whether I should carry on looking at this particular flower
or turn my attention to other things; in short, what may be generally termed
mind and its cognitive processes, is the means (pramana) or inner
instrument (antar karana) whereby I come into possession of knowledge
about the object. The awareness or knowledge of the perceived
object as an effect (pramana-phala) of the above described cognitive
processes is the pramiti or what I know about the object. I myself, as the conscious entity holding this
awareness of the object within myself, am the subject-element (pramata)
of any perception. Thus every act of perception may be analysed into four
fundamental factors: 1. The Subject or perceiving entity (Pramata). 2. The Awareness or Knowledge of a
perceived object (Pramiti). 3. The Means of perception (Pramana). 4. The Object of perception (Prameya). The Momentariness of Perception Although, superficially speaking, the object may be said to be
a permanent, simple and solid thing, a little reflection will show that this
is not so. To begin with, the object consists of the five sense perceptions
(sound, touch, colour, taste and smell). For we cannot say anything about an
object other than the fact that it makes a particular sound when it is
moved or comes into contact with other things, it feels in a
particular way when we handle it, it exhibits a particular size, shape and colour
when we gaze at it, etc. Psychologically speaking, the object is not simple
but composite or complex, consisting of the just mentioned sensory
properties. Moreover, each of the component perceptions turns out to
consist of innumerable, minute points or units of perception appearing
and disappearing before our faculties of sight, smell, etc., at such a speed
as to give the impression of permanence in much the same way as an electrical
bulb emits rays of light, or a candle emits a series of flames that give the
appearance of permanent luminosity. Just as a wave that first rises from the sea, endures for a
moment and finally subsides, so also every momentary unit of perception
has three phases: (1) origination (utpatti), (2) persistence (sthiti)
and (3) subsidence (samhrti) or merging back (laya) into its
original ground. In the same way as each flame comes into being and vanishes in
quick succession according as each particle of fuel is being lit by the
previous one and consumed, so also each mental image of my flower is created
in quick bursts or pulses by the mind. This is not only observable as a fact of experience (with a
little training) but is also a logical necessity. For, were the image
of the object not recreated every moment afresh, we could hardly speak of an
experience (any experience) as taking place in the present. Were the image to last any longer than a very brief moment, it
would lose its freshness and its direct relation to the physical object and
become like a still painting or photograph. In other words, the mental image
or impression would be out of synchrony with the physical object. That this
is not the case, we know from the fact that as soon as a breeze starts, the
flower slightly changes its position in space, a change that is immediately
reflected in our mental image of the moving object. The objective image, therefore, which we form in our
mind as a replica of the external object, must be admitted to be not
permanent but momentary. The external object It will be useful at this point to say a few words regarding
the nature of the physical objects themselves. A physical object - as opposed
to an inwardly perceived mental image - is what we experience as lying
outside our physical body. For this reason, it is called external object
(bahyartha). Concerning external objects, even modern Science admits that
they consist of component elements such as cells, molecules, atoms and
subatomic energy particles none of which are permanent, so the objects, too,
are impermanent. Moreover, since according to Western Science, physical objects
are made up of tiny parts which are divisible into progressively tinier
parts, we logically arrive at substances that are ultimately so subtle as to
be practically indistinguishable from the mind that is perceiving or
conceiving them. This means that, in the final analysis, no essential difference
can be established between physical objects and the mind which perceives
them. Even if such objects existed independently of the mind, our
conscious perception of them would still be required in order for practical
life to be possible. In practice, therefore, we must admit that the existence
of physical objects depends on our perceiving them. In different terms, it
may be said that the external, physical object (bahyartha) is in fact a
creation of consciousness, as will be explained later. Meanwhile, what is essential to understand is that we cannot,
in ordinary experience, directly perceive any external object but only a momentary
image thereof (every perception taking place through the medium of our
faculties of perception which can provide us with nothing more than an image
made of the five sensory elements, sound, touch, etc.). Even if we were able, by means of a magnifying implement such
as a microscope, to see an atom or some other tiny component of a physical
object, our perception thereof would still consist of nothing but the above
mentioned sensory element, in this case, colour. All we could say, in such a
case, would be: "I see certain shapes, forms, etc., which are
modifications of colour which are the product of my faculty of sight". As already explained, all visual perceptions are momentary.
And because all our mental processes such as perceiving, thinking or feeling
are based on such momentary images, they also must be and, indeed, are
momentary. Permanent Spirit vs. impermanent Matter It is important to understand at this point that the
momentariness of objective reality does not mean that "nothing is
permanent" in an absolute sense. Such a position would lead to nihilism,
anarchy and chaos. Although such a negative stance has been adopted by certain
philosophical schools in the past, it is a patent fact that Life and the
Universe are based on enduring order and harmony. This is only natural, if we
consider that Spirit or Consciousness which is the underlying ground of all
things, is an Eternal Reality. In consequence, the ancient saying, "everything
is impermanent (sarvam anityam)" applies to the objects of the World
and experiences based on them only, and not to the conscious Soul himself. Nor must we believe that the World of objects is somehow
illusory or unreal just because it is made of moments of perception. Such a
belief would lead to the same kind of negative attitude towards the World as
the belief that nothing is permanent. The World is a momentary, yet real, creation of Consciousness.
The Teachings of Yoga, therefore are positive and realistic. They may
accurately be described as Realistic Idealism. Yoga is Idealistic
because it teaches that the World is an "Idea", that is, a creation
of Consciousness. And it is Realistic, because it teaches that the World is
real and not a mere illusion. To sum up, although the objects of the World are impermanent
(or momentary), the Supreme Being or Universal Soul is both Permanent and
Eternal. The personal, embodied Soul is equally permanent though not eternal
in his limited, human form. He becomes Eternal, properly speaking, in the
final stages of Enlightenment (Nirvana), when he becomes One with the
Supreme, the Changeless, the Uncreated, the Unborn Eternal Principle
(Amarta Dhatu). What becomes evident is that the only thing that is not
permanent is the object. The subject, on the other hand, which
is the more important of the two, is Permanent. This is why man
instinctively gives more importance to himself than to external things. All man
needs to do is become clear as to his true identity. This is why it has been said, "All living creatures are
aware of subject and object. However, Yogis alone know the true relation of
the two" (Vijnana-Bhairava Tantra 106). This, therefore, is the purpose of Yoga: to awaken in man a
higher knowledge of himself. The answer to the age-old question, "who
am I?" is this: the conscious entity who is aware of object, means
of knowledge, knowledge of the object and their momentariness (kshanikatva)
or impermanence (anityata) as opposed to his own changelessness and
permanence, is the Soul, who is the true man. Soul or Spirit has two aspects: one personal or human, and one
Universal or Divine. The human Soul is a limited subject, whereas the
Universal Soul is Limitless. The Universal Soul (God) is the Supreme Subject
Who is aware of and experiences all other things. As the South Indian Yogi and poet, Maheshvarananda said:
"The Yogi wears - like a rosary of variegated gems - the manifold
succession of (the various states) waking, dreaming, deep sleep and
Awakening, strung upon the single thread of Self-awareness"
(Maharthamanjari 61). Self-awareness is the key to a higher experience of
life. In the final analysis, therefore, the Soul or the
Consciousness-element of the experience alone qualifies as Subject while
everything else, from and including the intellect or thinking faculty down to
what is perceived by means of the senses and processed by the mind is, by
virtue of its being objectively perceived, called object. This object is called material, because it consists of Material
Energy which is a condensed, "dormant" form of consciousness as
opposed to the free, radiant, awake and self-aware consciousness of the Soul
proper. In the same way as rising and subsiding waves require the
permanent background of the sea, or a burning flame requires the permanence
of the wick and fuel in an oil-lamp, so also momentary perceptions require
the permanence of a perceiving subject. The perceiving subject or conscious Soul, therefore, is the
background against which all states, experiences and perceived objects
constantly come and go like clouds in the sky and ripples in the sea. The fact is that the perception of a sense datum vanishes the
moment it is apprehended, like a snowflake held in the hand. However, it does
not disappear entirely without a trace, but it leaves an impression upon the
permanent Soul. This impression is combined by the conscious Soul with those
of previous perceptions and formed into a coherent whole, thereby giving rise
to the appearance of permanence, coherence and meaningfulness. Without the
permanent Soul, no such experience would be possible. All we could see would
be a series of momentary, unrelated and unintelligible pieces of perception
or experience. Moreover, in the same way as every experience requires a
permanent, changeless and still principle (the conscious Soul) in order for
the awareness of momentariness, movement or change in the object or objects
to arise, it also requires a permanent substance out of which the
momentary components of experience arise and to which they return once they
have been experienced or consciously registered. This permanent substance or material is the Soul's own
material, objective aspect called Matter or Material Energy
(Prakarti or Pradhana). This is why it has been said: "From Self,
Matter flows forth". Material Energy is that aspect of the Soul which
provides the material of our experiences. From that permanent material, the momentary factors of
experience (intellect, ego, mind, senses and sense objects) arise and to that
they all return, Material Energy being both their source and place of rest. From Impermanence to Eternity It will be remembered that the momentariness of the object of
experience involves a series or sequence of mental images quickly following
one after the other as to give the appearance of permanence in the object. Now the object is reflected on the mirror-like light of the
Soul like a dark shadow on a snow-covered mountain. Suppose there is a
sequence of shadows cast by passing clouds on the snow-white mountain. If
instead of observing the passing shadows the observer were to focus his gaze
on the mountain itself, he would then be able to see it in all its white,
sunlit brilliance in the intervals between the end of one shadow and the
beginning of the next. Similarly, by concentrating his attention on the point between
the subsiding of one image or object and the coming into being of the next,
that is to say, on the brief breaks or gaps in the rapid flux of objective
awareness or perception, a trained Yogi can catch a glimpse of the light of
the Soul and recognise himself as that. Penetrating even further, the Soul
recognises himself as one with the Universal Self. NOTE: The above is a very important point to understand
because it demonstrates why, in Yoga, the existence of both Soul and God is
not a matter of belief or conjecture but of direct experience. References to this teaching are found in some of the earliest
Yogic texts such as the Yoga Sutra (3:52) and Vijnana-Bhairava
Tantra (62). Says the Vijnana-Bhairava: "Let not the mind,
having just quit one object of perception, turn to another. For, by means of
that which is between them (i.e., between one perception and the next), the
Great Realisation (of Reality) unfolds in all its intensity". The Yoga Sutra also declares: "Higher Knowledge
is attained through concentration on the moment". As has been
rightly said: it is through Yoga that Wisdom arises. It is only through
Wisdom (or Higher Knowledge) derived from Spiritual Practice that the Self,
the World, and everything else is truly known. By penetrating into the
intermediate space between one moment of perception and the next, we gain
access to the mysteries of life itself. In the Yoga Tradition, the Supreme Lord is compared to a Great
Magician (Mayavin, Mayin) who creates the Universe by means of his Magic
Power (Maya), and also with a Great Artist who paints the Universe against
the canvas of infinite space. As the 9th-century Kashmiri Saint and poet, Bhattanarayana
beautifully puts it: "Obeisance to the Divine Trident-Bearer Who, even
in the absence of a wall, unfolds the painting of the Universe without cause
or instrument. Great indeed, is His skill!" (Stavachintamani 9). Shiva, the Supreme Lord and Wielder of the Trident of Divine
Powers (Will, Knowledge, Action), is the Supreme Artist Who paints the
Universe against the background of His Own Changeless Consciousness. In the
same way as we can make out how a painter produces a painting by having a
close look at the thousands of brush strokes of paint that together bring a
work of art to life, so also by concentrating on the moments of perception,
we can discover the secrets of Creation. The Supreme Being creates the World for His Own enjoyment. He
delights in the Cosmic Play (Leela) of Creation, Permanence and Dissolution.
In His Infinite Compassion, the Lord of the Universe invites us to discover
the secrets of Creation, that we may participate in His Highest Mysteries and
share in His Supreme Majesty and Glory. Thus, in every moment of Time an Atom of Life (Anu) comes into
being and endures for a while. The Supreme Being's Universal Consciousness
(Parasamvid) creates the World as a projection of Its own Power of
Creative Intelligence (Spanda Shakti). All the energy particles, or units
of perception, that constitute the World are therefore projected into being,
withdrawn into their source and projected again at unimaginably small
intervals (or high frequency), giving the impression of continuity and
permanence. For this reason Scripture says: "As waves from Water, as
sparks from a Fire, as rays from the Sun, all life springs forth from Me, the
Lord, the Source of all Life". The intervals at which the atoms of
Consciousness (or units of perception) are projected into
"measured" or limited life are the smallest units of Time. In
consequence, they represent the points at which limited time and limited life
come into being as an inseparable unity. By concentrating our awareness on the interval between one
moment and another, we eventually break the chain of limited time and enter
into the domain of Eternal Life. We thus complete the Soul's journey from
impermanence to Eternity, from humanity to Divinity, from death to
Immortality and from darkness to Infinite Light. Yoga is the Glorious Path
that leads from the suffering and isolation of ordinary life to the Boundless
Freedom and Bliss of Unity with the Supreme. For a better understanding of the Yogic concept of time and
its relevance to Spiritual practice, see also Indian
Calendar. |