THE PAN - HINDU SPIRITUALISM: The Advaita Vedanta AND PRIOR MAN VERSUS THE UNIVERSE

Ovidiu Nedu

The realist ontology implicit in the mentality of ordinary common sense, brings man to a frightening prospect who reports to its minor importance in a universe that is indifferent to its values. Human beings seem a minor accident occurs in a universe that, ultimately, following another sense of evolution as a human being than interested. Ultimately, after a short period of "survival", man is crushed by that same universe that continues to evolve, indifferent to human values.

Some religious systems, including Advaita Vedanta, the "official" philosophy of Hinduism, flip this perspective, claiming the priority of man in relation to the Universe. One way or the other, the purpose of the universe is linked to the purpose of man. This way of looking at things could also be contextualized in a realistic ontological framework, as happens in Judaism and Christianity (at least in their canonical forms), in which man is a part of the Universe, but the reason being of man precedes the purpose of the universe.

The reversal of perspective is even more radical in the case of some idealistic currents, as is the case of Advaita Vedanta. In the case of this philosophical current, man ceases to be a part of the Universe, even the fundamental part, and becomes the very basis of the universe. In the case of these systems, it is more correct to speak of the human experience of the Universe as the Universe as a collection of objective entities, among which is the man too. The experience of the Universe to man as a subject who experiments and that - it can not be found elsewhere. The reasons for the universe is not only connected to the reason of man, but they depend exclusively on them. There is nothing objective in the universe, nothing that depends on the condition of the subject that experiences, nothing that can

6exister not reflect this condition. The Universe is opposed and, in addition, it is not indifferent to the direction of evolution of the being who experiences, but there is just to give the possibility to this being to evolve; the universe is simply a part of the evolutionary mechanism of the human subject. Ultimately, the direction of evolution of the Universe is subject to human teleology.

This is the perspective that Advaita Vedanta adopted regarding the relationship between the universe and the human being. Since, by its very name, Advaita Vedanta proclaims as a monistic philosophy, has dvaita-meaning "non-duality" in this system of thought the subject is unique, is the absolute consciousness (cit) which, being affected by ignorance (avidy, ajñna) takes the hypostasis of a variety of individual beings (j va). In essence, all these beings are the same with absolute consciousness, called Brahman, but they represent demarcated hypostases of an illusory way, the same consciousness. The Vedanta discuss any individual determination of any personal characteristic in terms of "limitations" (updhi).

"III.3. The Self (tman) is like space () and the appearance () individual souls () is similar to [the appearance] of the area of the pitcher. "1

"III.19. One who was not born (aja) is differentiated in an illusory way () and not otherwise. "2

Once self-limited and have taken the hypostasis of beings, absolute consciousness experiences all through this "window" which is the assumed limited individuality. The universe is nothing but a projection, an experience of absolute consciousness hypostasized as diverse beings. The texts of Vedanta have this screening trial to experience the universe as a repetitive coverage of the absolute consciousness by a number of envelopes (koa) becoming coarser and more and more distant from nature .

"17. The so () is that no parts (), this truly unique (eka), the cover () by many body (deha). "3

"II.20. The body (ar ra), paradise (svarga) and hell (Naraka), the sequence (bandha) and deliverance (moka) as fear (bhaya) - [all of this] is only to ideation (kalpanmtra) .... "4

The article describes the phenomenal-ontological stages of the manifestation of the universe, without insisting on his spiritual relevance, the manner in which the spiritual condition of the subject who experiences este reflected in terms of its projections.

Ignorance (ajñna, avidy)

Ontological alteration, which makes the transition from absolute condition for the human-phenomenal, occurs as a result of ignorance (ajñna, avidy) and delusion (my) projected this ignorance background. The absolute loses self-awareness, and instead of it, experiences the illusion of the universe in which subsequently will lose him - even.

The average manifestation of illusion is summarized in the philosophy of Vedanta by exposure of both ignorance has que capabilities. The two abilities are that of "envelopment" and the ability to "projection" or "dispersion" . The wrapping capacity that Brahman loses its self-awareness, self-reflexivity its (absolute knowledge). The projection capability substitutes the absolute knowledge, lost by the wrap, with the illusory universe. The Sanskrit word that names the ignorance projection capacity "vikepa" which literally means "dispersion", "broadcast", but in European languages, was almost always results in the forms of name "projection". But European translations not keep the connotation dispersion, alteration of the primordial unity becomes multiplicity of occurrence of the act (projection) of the Universe.

"51. There are two capacities of ignorance, called "wrap" and "projection" .

52. The ability wrapping [appears] as follows: Just as a town [formed] many small clouds, constituting an obstruction visual field of an observer , hides the sun disc and ignorance , constituting an obstruction an observer intellect hides the Self unlimited, who is not involved in human existence. "5

"54. The capacity projection is that by which the ignorance, through its own capabilities, of the sort that by the Self enveloped by it should take the birth space and any other event of its kind , as ignorance of the rope leads, through its own capabilities, to the birth of [the idea] snake and others.

"The world is derived by projecting capacity, from the subtle bodies and ends with the Universe". " 6

Conforms to Vedanta, ignorance is eternal, unlike its defining events. The illusory event is a normal aspect, natural, associated with the ultimate reality. Unlike Christianity, ignorance is not a "Ontological accident," the result of a possible "fall". It lies in the nature of ultimate reality to project the illusion and even lost it - even after illusion. Experience is something that an outflow of absolute Self Similarly, an exit to the Universe always planned by him - and even a return to self. This cyclical dynamics is inherent in reality. The creation and release does not represent, as for Christianity, unique events, quotas, which are derived as a result of the "free decision" a theistic deity. Monism rather deistic Vedanta considers the event as a "derivative nature" of the absolute, as a dynamic aspect of the ultimate reality. The trial of loss of self-consciousness of the absolute, by the power of illusion, and the release of the illusion, the rediscovery of the essential identity, are natural trials. The release it - even is a natural process and it does not need an extraordinary divine intervention in the universe by which human beings are "converted" and directed to the practice of liberation.

The final dissolution of a life cycle (Kalpa) is not the destruction of illusion, but simply a reduction of one - one of a form of multiple demonstration in its primary form, undifferentiated. The eternity of the illusion that each universal dissolution is followed by the demonstration of a new universe, the birth of a new cosmic cycle. During the interim period between two cosmic cycles, the illusion exists in its unmanifested form, latent form.

Even if it is eternal, illusion is not essential, it does not exist by it - even, but only represents an absolute appearance. Here lies the difference between the Vedantic monism and dualistic systems (that give the universe an autonomous being). As much as the illusion Brahman are eternal, not everyone is a substance which, without being independent ontological perspective. Only Brahman is self - same,

illusion is an event established in Brahman. Only Brahman is objective, being only an illusory Universe experience with Brahman as the subject who experiences.

The distinction between the ontological status of Brahman and the Universe results, suggestively, consideration ccording Brahman which is "existence" (sat), while the Universe is qualified as a "game" (l l). The metaphor of the game is often found in school texts as an explanation of the status of the event and that - it says no necessity, accidental of the event, in opposition to the absolute reality. The lack of substantiality, the non-essentiality of the game features the same time, the Universe which, relative to the absolute, is only a "cosmic game".

The phenomenal envelopes Self

The illusory phenomenal which is superimposed on the pure consciousness of Brahman, which envelops the absolute consciousness giving birth to the experience of the universe is structured in several ways by the Vedantic philosophers. He trained several types of systematization of the phenomenal world, acquiring three consecration. This is the description of the experience of the universe as the whole body on three - imposed (adhysa) to the absolute, all three envelopes or all three states.

In general, the levels are phenomenal imposed a hierarchical order, according to their degree of remoteness from the absolute nature. At the same time, conditioning the relations established between the two levels, from the closest to the ultimate reality to the farthest. In this way, the first body of the absolute, ie the causal body is the one that determines the existence of any event. Subsequently, in the phenomenal manifestations conditioned by the causal body, the first is to individualize the subtle body , psycho structures - noetic. The last level of experience- in relation to this classification - is the gross body , the physical body.

The premise non - differentiated experience: the causal body

(Kraa ar ra)

The primary mode of the phenomenal illusory is

represented by the causal body (kraa ar ra). Rather, to this level of manifestation, the premise of the experience of the phenomenal self. The primary illusion exists as an ignorance of Brahman; experience this illusion is that Brahman loses self-consciousness without this lack of self-reflexivity is accompanied by the experience of a positive reality. Brahman is strictly ignoring the negative sense - ie it does not have actual knowledge - without being misled by an illusory manifestation that takes the place of the knowledge of the Self.

Given the absolute unity and undifferentiated primary ignorance, it can not be subsumed concepts that thought uses concepts which presuppose necessarily discrimination. It is for this reason that the Vedantic texts say that ignorance can not be described and lacks the features of its multiple determinations individual manifestations . At this level of the event, only the first ability of ignorance, that of wrap is active, primary ignorance only representing the loss of self-reflexivity of Brahman.

"Regarding [the body] non - determined (avykta), we say that is the cause of both body , non - knowledge Soi his event. It is the causal body of Self. "7

"What is the causal body ? One who can not be described , which lacks beginning, [having] the nature of ignorance , sole cause of the other two bodies , who represents the own ignorance of its nature, which nature lack determinants

- that is the causal body "8.

The causal body is the undifferentiated condition of all experience, being thus inherent in any event; only to the state of deep sleep the body is experienced by him - even without the decisive events it raises. In this way, the state of deep sleep is the closest to Brahman, representing less altered hypostasis of consciousness.

"XVI.18. The germ (b ja) of the waking state (jgrat) and dreams (svapna) is [the state] known (khya) under the name "deep sleep" (suupta) and is made of the dark (tamomaya). "9

During deep sleep, the absolute condition is affected only by the indiscriminate ignorance; despite the wrap in ignorance and obstruction of the consciousness of self, the suffering does not exist in this step. During deep sleep, all beings have a unique experience and undifferentiated bliss. At this level of experience, level characterized by non - determination and consistency, no conflict can appear and thus suffering can appear either. In this sense, the causal body is the so - called "envelope which consists of bliss" .

"What [the enclosure] which consists of bliss?

This is the nature of causal body which is established in the ignorance, which is impure existence accompanied by mental changes as pleasure and others, [is] the envelope which consists of bliss . "10

The three trends (gua) of the event

From the later levels of the causal body, we can talk about the actual projection of illusion by the absolute consciousness that, in addition, takes the hypostasis of

several beings. The explanation of the types of projection of consciousness is often done by the call to three very important categories of Indian philosophy that Vedanta has gained Skhya school, one of the oldest philosophical systems of space Indian.

These are the three "trends", "qualities" (gua) of the event: Sattva (manifestation as knowledge, ideation), Rajas (manifestation as volition, action) and Tamas (as an event experience of the opaque materiality, which lacks consciousness). The dualist school Skhya see them as trends taking shape in which the material nature (prakti); the idealism of Vedanta reinterprets them as means of illusion (my) projected by the absolute consciousness.

Except the primary level of phenomenal existence (the envelope consisting of bliss, the causal body), which, under its non - determination and absolute oneness, is not subject to any division, any other form of experience takes the form of one of these aspects. It is very important that these three "qualities" are "internal" properties of consciousness, the means it makes its presence felt. While materiality is a projection of consciousness, although in the case of this experiment knowledge receded to a great extent, by itself.

The Sattva represents the phenomenal which is as ideation, as knowledge. The Vedantic philosophers describe the Sattva as the translucent consciousness brightness. The phenomenal appearance manifested in Sattva represents the least altered form of experience. Of all types of phenomenal, Sattva is the highest mode to experience the Universe. The superior beings - ie the gods and all the heavenly beings - rather experimenting experience Sattva type.

Bliss is the feeling that accompanies sattwic experience of the Universe. Passive experimentation and non-involvement in the event characterize the phenomenal kind of Sattva; this type of event can not generate suffering because it does not involve conflict.

"I.14. Non-attachment (vairgya), patience (knti), amplitude (audrya) and others, are products (sambhva) of Sattva. "11

Rajas represents a projected experience in the form of volition, passion, action. Experimenting Universe under his Rajas type aspects ceases to be a passive contemplation and becomes an act of existential involvement. In the field of experience, discrimination value are plotted and, depending on those - one trying to transform the experiment.

The feeling that accompanies the type of experience Rajas is pain, dissatisfaction, frustration is the result of effort and anguish of the Self that is involved in a passionate manner in experience.

"I.14. The desire (kma) fury (krodha), greed (lobha), effort (yatna) and others are born (Utthita) of Rajas. "12 Tamas characterizes opaque experience uncontrollable" materiality ", which has been expelled in great measure of

consciousness that projected. The literal meaning of the word is tamas "darkness", suggesting the removal of Tamas type of manifestation of lucidity of consciousness. The removal of the source is so pronounced that Tamas experience shows how even "external" to consciousness. The "externality", the "objectivity" of the physical universe, to which all human beings agree, are due precisely to this "darkness", this "opacity" proposed by consciousness dominated by Tamas type trends. Consciousness is lost it - even, she induced him - even a state of "darkness" and thus its own projections seem him something outside, not as its own events, but as a relentless goal.

"I.15. Drowsiness (lasya), confusion (bhrntita), darkness (andra) and other alterations (vikra) originate (Utthita) from Tamas. "13

"57. From consciousness wrapped in ignorance that has the ability to projection and which has a large portion of Tamas, was born the éther. Of ether, wind; the wind, the fire ; fire, water ; water, earth . "14

The individualisation and the emergence of multiplicity: the subtle body (skma ar ra)

At the level of the causal body, ignorance has an overall shape, a holistic form, lack of individualization. The first level of individualization and, implicitly, of the creation of multiplicity, is represented by the subtle body (skma ar ra). From this level, the absolute wrapped in ignorance takes various individual forms, while projecting the multiplicity of beings. Every being exists as an individuality in the subtle body and the gross body, the causal body of all beings is the only ignorance, not specified.

The subtle bodies represent individuality psycho - noetic each being; the register of beings not only summarizes the men, but it contains all life, including the mythological beings, such as gods. Anyway, the noetic and projected individuality, which the Vedanta often refers using the word "soul" (j va) are sequentially throughout a series of coarse incarnations. The gross body and the subject of transmigration, karmic residues present or past experiences that cast new experiences in the future printing at this level. The experience of the subtle body takes the form of a journey through a series of gross bodies, depending on the accumulated karmic condition. The rough conditions can be assumed various types; according to the cosmology of Vednta not specific enough, while subtle body can be embodied, based on merit (puya) accumulated, even in the form of a celestial being, a "god" (deva ) - in which case it will have a lot of power (but not omnipotent) and

bliss (at a very intense level, but not absolute) for a very long time (but not forever) until the exhaustion of karmic residues which have screened in this condition.

"What is the subtle body ?

The subtle body is the one composed of five non-sensitive elements - quintupled; one born of existing karmic residues ; one that produces the experience of pleasure , pain and others; [That formed] by the union of 17 parts - ie the five faculties of knowledge , the five faculties of action , five breaths, the thought and intellect - one that exists in this way, that is the subtle body. "15

The projection of the experience psycho - noetic individual at the subtle body

The subtle body is planning experience "internal" individual, that is to say, the experience psycho - noetic of every being. Only the "external" experience, experience of "materiality" in which consciousness departs in very large measure of self, belongs to that level of experience, constituting the third register of experience, the register of "gross body" (sthla ar ra).

The rather penetrating psychological analysis of Vedanta identifies, in the subtle body, a number of instances that explain all the individual psychic life. These bodies are: the intellect, memory (Citta), the thinking, sense of self (ahakra) qui, together, are designated as "internal organ" the five faculties of knowledge, the five faculties the action and five breaths. Given the fact that, in general, the memory is considered part of intellect and sense of self as part of the thought, usually, the Vedanta speaks of the subtle body as having 17 instances.

Of the four bodies that form the internal organ two - the intellect and memory – plan cognitive type of experience and two - a sense of self and thought - volitional experiences of planning, decision-making, active.

The function of the intellect is categorical inclusion (nicaya) of sensory experience occurred at the sensory faculties (jñnendriya). The amorphous experience sensory faculties, corresponding to the Kantian apperception, once conceptualized, included in a category by the intellect (buddhi) is filed in the memory level (citta).

"The essence of the intellect is determining categorical .

............

The memory is one that brings recall . "16

All of these seven bodies - the five sensory faculties, intellect and memory - is responsible for the entire area of the cognitive type of experience. Precisely in this

sense, this set of experiments is designated as "envelope which consists of knowledge" absolute.

"72. The intellect form together with the knowledge of faculty envelope which consists of knowledge . "17

The thought (manas) and the sense of self (aha kra) explain the psychic experiences of volitional type. The sense of self is more than projecting a certain type of experience; its manifestations induce knowledge in error (viparysa), making her identify with the individuality established at this level. Aside from the fact to experiment, absolute consciousness as self - limit the register of the projected individual hypostasis. This misidentification is the premise for the development of attachment, desire (kma), the chained condition (bandha). The meaning of introduced itself at the experience, the subjective element, discriminatory, the separation between self and non - self, attachment to the self, the tendency of ensuring continuity (abhinivea - the survival instinct, the desire to live) at a dynamic experience. From this level, projections of consciousness lose their neutrality, passive and begin to be characterized by commitment, desire and acquire existential connotations.

Depending on subjectivity and attachment induced sense of self, thought (Manas) taking practical decisions, refers to the experience in an active way. The essence of thought is precisely the issue of pro judgment (sa kalpa) or against (vikalpa) the beginning of some action.

"66. The activity of the internal organ who like Nature's own decisions pro or against [a] the name of "thought" .

..........

69. activity of the internal organ that as kind of self-consciousness is the sense of self. "18

Together, thinking, sense of self and sense faculties form the "envelope which consists of thought" (manomayakoa).

At this level, consciousness is already chained in its own projections with which, erroneously, eventually identify themselves and who have become the object of his interest, the source of his desire (kma) or his fear (bhaya). Consciousness is created alone the limited identity that can be chained (as opposed to its real condition, completely free and without determinations) and experience that chains.

"74. Thought together with faculties of knowledge form the envelope consists of thinking . "19

"What -what is the envelope which consists of thought?

Which arises by the association of thought with the five faculties of knowledge, this is the jacket which consists pensée . "20

The subtle body is a combination of Rajas and Sattva type of events. All that stands in cognitive function, the representational function of the subtle body - that is, the sensory faculties and internment body Sattva is the type of phenomenal, while the faculties of action and the blasts - which account the active side, volitional of the event - are Rajas type components.

The projection of the raw sensory experience - the sensory faculties (jñnendriya)

What the Vedanta designates as jñnendriya represents, rather, the sensory faculties, abilities of consciousness to project a certain kind of experience that sense. The concept of "sensory organ" of "sense" is developed in a realistic philosophical context in which the subject comes into contact with external real objects to it; this contact is realized by means of the senses. This mode of considering the senses is not too appropriate to the Vedantic metaphysics. In the idealistic philosophical context of Vedanta, the subject does not come into contact with something that is outside but is planning experiences that become its own universe. In this sense, the sensory faculties are constructive rather than receptive, representing capacity of consciousness to give birth to a certain type of experience. The translation of the word indriya by "sensory ability" is more accurate compared to the way in which the Vedanta includes the sensory experience that the equivalence of indriya with "sense".

The sensory faculties create the experience of the Universe, in the determination of karma fixed at the individuality to which they belong. But the sensory faculties project, in a crude form, the experience of what common sense interprets as "materiality". Once the action of the intellect happens, this experience becomes a categorical structure by which the defining features are projected.

The idealist school of Buddhism, Vijñanavada, adopting a position similar to that of Vedanta regarding the sensory experience even tries to explain the creative status of sensory faculties basic etymology of the word indriya, derived from Indra term. The word indra, despite uncertainties related to its exact etymology, carries with it a sense of "power" of "capacity" .21

"As their name indriya, they are only" powers "(akti), not external things consist of material derived from the four great elements (bhautikarūpa)." 22

"We give the name of the potentialities of indriyas fomes (rūpasāmarthya) residing in consciousness." 23

The sensory faculties are not to be confused with body organs involved in their activity, the appointment of sensory faculties by the same term as the associated

member being due to language-related disadvantage is the absence in Sanskrit vocabulary of Vedanta, a special term for each sensory faculty. To replace the linguistic impairment, Vedantins philosophers were forced to call the nearest semantic area than sensory faculty and the - it was the area of the sensory organs of the gross body. In this way, the school's authors have referred to the visual faculty by using the word cakus, whose basic meaning is "eye", the gustatory faculty jihv using the term, that is say the Sanskrit word for "language." Where were found more abstract terms, we preferred to use, for example in case of the olfactory sense, designated as ghra, a word which does not mean "nose". The distinction between the sensory faculties and the associated physical organs is clear if we take into account that belongs to jñnendriya subtle body having a noetic nature while the sense organs are the parts of the gross body (sthla ar ra) equipment.

The projection of the volitional experience - active - the faculties of the action (karmendriya) and breaths (pra)

If the sensory faculties represent the ability of the consciousness to project, to manifest cognitive type of experience, the faculties of the action (karmendriya) and breaths (pra) enable it to give birth experiences characterized by the volitional participation, active involvement. The activity of the faculties regarding the activity does not represent an interaction of knowledge with an outside area, with a record of "objects" on which consciousness can exert some influence, but it means that the projection of a register to which the so - always planned by her and taken as their own identity - is an active mode. Consciousness expresses itself not by these faculties, it only manifests its own projections in a specific manner, characterized by the participation of volitional self. Rather, it is the projection of an experience characterized by the activity through the development of a certain activity.

As the sensory faculties, faculties of action are also capacities of consciousness, noetic elements, parts of the subtle body, not bodily organs, their designation by the terms that denote the parts of the physical body being due to language-related disabilities. By the time the Vedantic texts propose to list the five faculties of action, they list, coarse bodies associated with them. So instead of "handling capacity" appears "hand" instead of "locomotion ability" it appears "the foot" and so on.

"75. The Action faculties are: the voice, hands, feet , the anus and genital organ . "24

The manifestation of the five "blasts" (pra) is always a volitional experience - active. Apart from breathing, Indian thinkers considered that there are still four blasts officials maintain e body alive, every breath is assigned a certain vegetative function. The vital airs are, equally, expressions of volition, more precisely, the will to live of the unconscious (abhinivea) that manifests itself subliminally. Vegetative function of vital breaths is subordinate to this primary desire to preserve life.

The blasts and in common with the action faculties that they project a kind of experience characterized by the activity, the expression of the will of the self, whether he This is the unconscious desire to live (in the case of breaths) or deliberate desires, conscious (in the case of action departments). Together, the five breaths and the five faculties of action form the "envelope which consists of breath" (pramayakoa), by which consciousness is planning experience characterized by the active involvement of volitional participation .

"What -what is [envelope] which consists of breath?

The five vital airs , starting with Pra and the five faculties of the share, starting with the voice, [those - it] form the envelope consisting of breath .25

Reducing the action to experience the breath of respiration, is a legacy of the archaic period of Brahmanism - the end of the Vedic period and the beginning of the writing of the Upanishads - when, while trying to find the ultimate principle of life and the universe, the breath has sometimes been identified as that - it. The major importance of the breath, breathing, not only in the religious practices of India, but even in Indian philosophy, is due precisely to the identification of the breath as the essence of life and even the Cosmos especially in the archaic period of Brahmanism.

The subtle body and the dream state (svapna avasth)

Being a purely noetic nature, subtle body is experienced by him - even only in those situations in which the experience of sensory faculties and action faculties are suspended, ie in the dream state ( svapna avasth). The sensory faculties and those of action are responsible for the manifestation of the coarse experience at the level of consciousness and, in this way, their suspension leaves as active only the breaths and the internal organ (anta karaa) at which originates dream experience "The dream is design of objects, [design] that arises from the mental impressions [produced] in waking when the faculties of knowledge and action are removed . "26

In the literature of Vedanta, the three envelopes which together form the subtle body (sthla ar ra) are generally presented in an order that reflects some ontological hierarchy of those - one. The closer the absolute is the envelope which consists of knowledge (vijñnamayakoa), at which the experiment takes the form of a simple representation. The experience of the envelope which consists of thought (manomayakoa) away over Brahman because at this level, it requires the experience made previously subjective determinations - existential, axiological assessments. The envelope consisting of breath (pramayakoa) is farthest from absolute because, at this level, consciousness is involved in an active way in its own projections.

"89. These envelopes, that of knowingly is one that has the ability to knowledge and the nature of about action. The envelope consists of thought is that which has volitional capacity and is of the nature of the instrument of action . The envelope consists breath is one that has the capacity for action and is the nature of the effect of the action .

The distinction from those - has been exposed base [their] function. These three envelopes are called "subtle body" it from all possible types of experiments (ignorance, noetic and materiality), consciousness is, in the largest measure, far from it - yourself.

"From Virj is said to represent all that is formed by the five quintuplets sensitive elements. It is the body coarse Self . At the state of standby [match] the objects perceived through sensory faculties . Viva is the Self who imagines him - even as two "29.

"What -what is [envelope] which consists of food?

That which, being derived from the sap of the food, grown through the sap of food and which dissolves in earth - [land ] which has the nature of food - that the envelope consists food, [that's] the gross body . "30

The gross body, the shell consisting of food, more than meets the biological body; the entire physical universe belongs to the plane of manifestation, the body being only a privileged element that consciousness assumes as part of its identity. The name "envelope which consists of food" does not necessarily indicate the organic nature of this experience, the food (anna) representative, especially for the Upanishads, a fundamental metaphysical element, the ultimate principle of all existence, caught in this context as the generic name matériel.31

The gross body (sthla ar ra) of the Self, the envelope consists of food (annamayakoa) represent expressions of Tamas trend of phenomenal, that is to say, they are experiences that moved away of consciousness in the largest extent, arriving to be experienced as an implacable given.

49. The trend (gua) Satva represents the subject of the experiment (bhokt) and is pure (uddha), Rajas represents the instrument (sdhana) experience (bhoga) and the trend Tamas is the object of experience (bhogya) .... "32

The Vedanta does not pose a problem regarding the commonality, "shared" (bhjana) several beings experience the physical universe. The idealist school of Buddhism, Vijñnavda, fairly close to Vedanta regarding the ontology says this aspect by the synchronicity of individual experiences. Even if they appear at the personal, physical Universe experiences are produced by the so - called "shared / common karma" (sdhraakarma, tulyakarma) and thus they are in a relationship of synchronicity , making printing their "objectivity".

The microcosm and the macrocosm

Given the fact that the physical universe is a projection having an aspect of "materiality" noetic bodies of the being who experiences it, it is natural that there is a structural similarity between human noetic bodies that plan and 'projected universe. The human being is a microcosm, or more correctly said, the universe is the cosmic expansion of man, leaving the man outside him.

According to Vedanta, the physical universe is formed by five elements "material" Fundamental (mahbhta) ether the wind, fire l'eau and earth These five physical elements are correlated with five types of sensory experience (visual, auditory, tactile, and gustatory olfactory), the five sensory faculties ( the hearing, tact, , taste and smell), a "physical" element associated with each sensory faculty. This correspondence between the sensory faculties and primary material elements indicates that the representational experience - noetic and the "material" represent anything but separate aspects of one experience; rather, it is the Sattva aspect of it respectively Tamas type, phenomenal.

"Of all these five elements of existence, based on component characterized by Satva space was born faculty of knowledge which is hearing.

Based on the component characterized by Satva wind was born faculty of knowledge that is the tact.

Based on the component characterized by Satva fire was born faculty of knowledge that is the view. Based on the component characterized by water Satva

was born faculty of knowledge that is the taste. Based on the component characterized by Satva earth was born faculty of knowledge that is the smell

. "33

"From the component characterized by Tamas all these

five elements of existence born five elements [coarse] ........... "34

"57. Consciousness wrapped by ignorance that has the ability to projection and has a preponderance of Tamas, was born the ether. Of ether, wind; the wind, the fire ; fire, water ; of water, earth.

.........

58. Because we observed preponderance of materiality, their cause has a preponderance Tamas. "35

Structural similarity of the sensory capabilities of a human being, his sensory experience, and the Universe "material" is explained by the fact that precisely the sensory abilities (jñnendriya) are those who plan to "outside" the five elements "material". Sensory experience is projected it - even to an even more remote area of translucency of consciousness, where it will be interpreted as "material" unconscious.

The parallel goes further and suggests that even the phenomenal of the active type - is always volitional projected based on the same structure found in the case of sensory experience and materiality. We tried to match each faculty of action to a certain element "material", on which was focused experience of the active type - volitional. Thus, the talk was considered active experimentation ether, seizure with hands as active experimentation wind etc. In this way, it is a perfect structural similarity between the noetic experience - ideational of the Universe (the experience of Sattva type), experience "hardware" (the experience of Tamas type) and the volitional - active ( Rajas the type of experience).

"From what five elements of existence in basic component characterized by Rajas est born of the faculty of space ' action is voice.

Basic component characterized by Rajas wind was born faculty of action that are hands.

Basic component characterized by Rajas fire was born faculty of action that are feet.

Basic component characterized by water Rajas was born faculty of the action which is the genital organ.

Basic component characterized by Rajas of the earth was born the faculty of the action which is the anus.

Basic component characterized by Rajas of all all these were born five breaths. "36

Brahmanism speculate on parallelism man - Universe from its archaic stages when this parallelism was considered rather in its ontological aspects. Even if the man (Purua) including the famous hymn of creation, PuruaSkta, the g Veda, X.90, speaks rather a primordial man and the approach has yet to phenomenological trends, but only ontological can be considered already to do with the intuition of the priority of the human being in relation to the Universe.

We can already find in the Upanishads analogy man - Universe in formulations that consider the phenomenological aspect of parallelism, but which traces the analogy of a naive way. Thus, Aitareya Upaniad subsequently the "heating" (abhi-tap) a man

(purua) (essential?), That - it develops faculties or organs by which it is externalized and by cosmic expansion, these faculties give birth to different components of the Universe.

"I.1.4. [Then] it was heated.

However, the mouth () of it is heated unsealed, as does an egg. In this mouth, [went] speech (vc); of speech, [went] fire (agni).

Both nostrils (nsika) is descellèrent. Both nostrils [came] the breath (); of breath, [came] the wind ().

Both eyes (aki) is descellèrent. Both eyes [came] the sense of sight (cakus); the views, [came] the Sun (ditya).

Both ears () is descellèrent. Both ears [came] the sense of hearing (); hearing, [came] the space ().

The skin (vat) is unsealed. Skin, [went] hair (loman); hair [out] herbs () and trees (vanaspati).

The heart () is unsealed. From the heart, [went] thought (manas); of thought, [came] the Moon ().

The navel (nbhi) is unsealed. The navel, [came] the downward breath (apna); the descending breath, [came] death ().

The reproductive organ (ina) is unsealed. From the reproductive organ [went] seminal fluid (retas); seminal fluid [went] water (ap). "37

Conclusions

The ontological scheme of Advaita Vedanta school succeeds in imposing a form of pan - spiritualism; the entire universe has a spiritual relevance, moral, representing a projection of consciousness affected by ignorance and determined by Karma. Ultimately, the spiritual cosmology, physics is "sacred"; everything that exists, exists through a spiritual reason related to the evolution of consciousness towards the consumption of its own karmic determinations which maintain it in a state of ignorance and return to its absolute nature.

At the same time, this ontological scheme imposes the importance and absolute responsibility of the subject. Consciousness - is about the only reality, the entire universe being only its projection; all that exists depends exclusively of consciousness of his condition.

"II.12. The Self conceives him - even self; the god him - is one who knows even the diversity through its own illusion - it is a certainty of Vedanta. "38

The ontological scheme of Vedanta manages to be very consistent with the monism. Consciousness - reality is unique and it does not even create something that is different from it; it only project its own ideation. Under substantial aspect, the Universe - ideation is no different from reality - consciousness.

"II.19. The discrimination of these infinite entities, beginning with the breath represents the illusion of God, by which [he] induced him - even in error. "39

The resulting imperative that religious is that of the return of consciousness to its own trans status - individual, the rediscovery of this condition.

"XV.14. Do you think (man), you're ... "40