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UNIVERSE AND DIFFERENT DIMENSIONS OF SPACE: Beyond the Observable

The universe is a manifestation of Brahman , eternal, infinite, and Absolute Existence, which itself is prior to and beyond the limited adjuncts of space, time, and causation. The clearest statement is the famous Shanti Mantra  (peace invocation) in the major Upanishads (the opening invocation of Isha Upanishad and Brihadaraṇyaka Upanishad, 5.1.1) of Shukla Yajur Veda . It sets up the Uppanishad’s central theme: the absolute wholeness of reality. It functions as a crucial programmatic declaration for the text’s deep metaphysical explorations into Brahman .   Om pūrṇam adaḥ pūrṇam idam     pūrṇāt pūrṇam udacyate     pūrṇasya pūrṇam ādāya     pūrṇam evāvaśiṣyate That (Brahman) is full/infinite; this (universe) is full/infinite. From the Whole, the Whole comes forth (the universe manifests out of infinite consciousness without reducing it). When the Whole is removed from the Whole, only the Whole remains (infinity minus infinity still...
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THINKING MAKES IT SO

The phenomenal domain we experience is a dependent reality and does not have an independent existence, as it is a mind construction. Mind creates, recreates, modifies, and shapes into forms and names. Mind sustains and dissolves. It is mind in every direction and corner of the phenomenal dimensions. Thinking is the primary and fundamental aspect of the mind. But the mind does not have an independent existence, as it is attached either to the objective or the subjective domain. An unleashed mind tends to move outward to the objective phenomenal domain, but a controlled mind remains in the subjective domain in the deep cavity of the heart of Pure Consciousness. In the former case the "I" of the mind is confined to the psycho-physical structure, a manifestation of the ego of attachment, insatiable desires, pride, vanity, covetousness, and anger. In the latter case it is imbibed by virtues of compassion, humbleness, equanimity, detachment, dispassion, discipline, and forbearance....
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CERTAINTY OF UNCERTAINTY

Certainty of uncertainty points out that one can be certain that the phenomenal world cannot be pinned down as either fully real or fully unreal. It remains an illusion, and it will remain so. Existence cannot be extracted from non-existence. Similarly, a mirage cannot be superimposed on water. It is dependent on an external entity for its manifestation: existence, birth, growth, decay, and absorption. Brahman , or Supreme Self, is certain in a way that cannot be perished, changed, or shaken; the world of objects, thoughts, and events is uncertain by nature. Brahman is uncaused, not subject to space and time. Its Reality is independent, ultimate, and absolute. It is Swayam-prakasa , or Self-luminous, and Swayam-jyoti , or Self-effulgent ( Brihadaranyaka Upanishad, 4.3.1-7;  Katha Upanishad, 2.2.15; Mundaka Upanishad, 2.2.10-11; and Shvetashvatara Upanishad, 6.14).  The Upanishads illuminate that Brahman needs no external light, mind, or instrument for its own recognition....
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MIND OVER MATTER

The mind is insentient, and so is the matter. The matter is what is perceived, observed, and measured through the sensory mediums. The mind is the subtle sensory instrument powered by the medium of consciousness. The matter is the grosser element. The relationship between mind and matter is unique because it resolves the classic "body-mind complex problem" by declaring that mind and matter are not two different substances but two poles of the same phenomenal continuum. Both belong to the objective domain of Prakriti (primal matter). The mind is simply subtle matter, while the physical universe is gross matter. Neither possesses inherent consciousness. However, the apparent interplay between the mind and matter needs to be seen on the paradigm of seer and seen, or knower and known. Although they apparently look like separate entities due to Maya , or Avidya , or ignorance, they are the offshoots of the primary unmanifest Brahman , or Absolute Existence. All the apparently dis...
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