The Absolute and Manifestation: Bridging Spiritual Truth with Reality.

The most challenging question in grasping Advaita philosophy, one that is frequently asked and will persistently remain in our minds, is: How has the Infinite, the Absolute, transformed into the finite? I will now explore this profound question, using a visual illustration for clarity. Picture the Absolute (a) as an infinite source, and juxtaposed is the universe (b), which includes all that we perceive. The statement that the Absolute has become the universe implies not just the material world around us, but also the intricate mental landscapes, the vast spiritual realms, the celestial heavens, and the terrestrial earth, encapsulating everything that exists in any form.

When we refer to "mind," we are indicating one type of transformation, while "body" refers to another; Time, similarly, embodies a distinct transformation, and collectively, all these changes weave together to create our universe. This transformation happens as the Absolute (a) manifests as the universe (b) through the filters of time, space, and causation (c). This concept is essential to understanding the core tenets of Advaita philosophy.

To elaborate, time, space, and causation can be likened to the lens through which the Absolute is perceived. Viewed from this lower perspective, the Absolute appears as the universe, presenting a multifaceted reality. From this understanding, we quickly conclude that within the Absolute, there exists neither time nor space nor causation. The concept of time is non-existent in the Absolute, as this realm is devoid of minds and thoughts; the idea of space cannot be present either, for there are no external changes to give it context. What we define as motion or causation cannot exist in a state where there is solely the One.

It is crucial to internalize that our understanding of causation begins only after, if I may suggest, the descent of the Absolute into the realm of the phenomenal; causation does not precede this transformation. Therefore, our will, desires, and all related experiences are manifestations that arise after this transition. In my view, Schopenhauer's philosophy misinterprets Vedānta by attempting to elevate the will to the status of everything essential. Schopenhauer positions the will in direct relation to the Absolute; however, equating the Absolute to will is erroneous since will is subject to change and is a phenomenon in its own right.

Above the boundary that separates time, space, and causation, no transformations or movements occur; it is only beneath this boundary that both external motions and internal motions, which we classify as thought, come into existence. Consequently, there can be no will on the other side, which underscores the fact that will cannot be considered the cause of this universe.

As we delve deeper into our own bodily functions, we observe that will does not instigate every motion. For example, when I say I am moving this chair, my will prompts that action, and that will is translated into muscular motion as a result. However, the same underlying force that makes the chair move is also responsible for operating my heart and lungs, yet it does so independently of any conscious will. Given that this power is uniform, it manifests as will only once it reaches the level of consciousness; referring to this power as will prior to its elevation to this conscious plane could lead to confusion.

This distinction often leads to significant misunderstandings in Schopenhauer’s philosophical framework. When a stone falls, we instinctively inquire, why does this happen? This question is only valid if we operate under the assumption that every event requires a cause. I urge you to realize the importance of this perspective, as each time we question why an occurrence takes place, we inherently assume that it is preceded by another event that served as its cause.

This relationship of precedence and succession constitutes the law of causation, meaning that every entity in the universe is interconnected with every other entity. The ongoing debate regarding how this notion originated has engaged many thinkers. In Europe, some intuitive philosophers argued that this understanding is an intrinsic aspect of human constitution, while others claimed it derives from empirical experience, yet no definitive conclusion has been reached. We will examine later what the Vedānta tradition posits about this matter, but first, we should appreciate that the essence of asking the question “why” presupposes that all phenomena are preceded by certain elements and will subsequently lead to other outcomes.

Furthermore, this inquiry also involves the premise that nothing in the universe exists independently; rather, everything is influenced by external forces. The principle of interdependence governs the entirety of the universe. When we question what prompted the Absolute to exist, we fall into a fundamental error! To pose this question implies that the Absolute is itself restricted by something else, suggesting it relies on some external factor; such reasoning diminishes the Absolute to the level of the finite universe. Within the Absolute, time, space, and causation are nonexistent; it is a singular and self-sustaining reality.

What exists independently cannot be subject to causation. True freedom cannot be constrained by cause; if it were bound by cause, it would not be genuinely free but rather limited. Consequently, anything defined by relativity cannot possess true freedom. Thus, we arrive at the realization that the very question of why the Infinite has transitioned to become the finite is fundamentally unanswerable, as it encapsulates a self-contradictory nature. Shifting from the nuanced realm of philosophy to the straightforward logic of our experiences, we can also observe this issue from another perspective when we seek to comprehend how the Absolute has manifested in the relative. If we were to unveil an answer to this inquiry, would the Absolute continue to retain its identity as the Absolute?