Mon, Mayo 21, 2007 sa 9:15 PM
I recognized that the notion of an absolute reality needed more rigor in its argument. I modified one of my articles (http://theunrealuniverse.com/unreal-advaita.pdf) to address (or at least side-step) ang problema. Here is how I see it (This is written in the Brahman-Maya context, but it is essentially the same in noumenal-phenomenal context as well):
“From a scientific perspective, we may study the workings of our senses in an attempt to understand the process creating Maya and see the reason why light is so special in our phenomenal notions of space and time.
For this purpose, we describe our sensory and cognitive process or the creation of Maya as follows. It starts with our senses. The sensory signals that our senses collect are presumably caused by Brahman, but they represent only an incomplete aspect of it. They are then relayed to our brains. Ang utak ay lumilikha ng isang nagbibigay-malay na modelo, isang representasyon ng madaling makaramdam input, at nagtatanghal ng ito sa aming nakakamalay kamalayan bilang katotohanan. Our visual reality consists of space precisely as our auditory world is made up of sounds. Tulad ng tunog ay isang perceptual karanasan sa halip na isang pangunahing ari-arian ng pisikal na katotohanan, espasyo ding karanasan, o isang nagbibigay-malay na representasyon ng visual input, not a fundamental aspect of Brahman that our senses are vying to sense. The phenomenal reality thus created is Maya.
This description of how Maya is created is not perfectly in line with Advaita Vedanta, which emphasizes the unity and indivisibility of Brahman and does not accept any duality between our senses and what is sensed. Our dualistic description ushers in a tricky philosophical question. Who or what creates Maya and where? Ito ay hindi nilikha ng aming mga pandama, brain and mind because these are all objects in Maya. Maya cannot create itself. It cannot be that Brahman itself creates a Maya because, sa kasong iyon, Maya would be as real as Brahman. This philosophical quandary can be addressed in the following way. We assume that all events and objects in Maya have a cause or form in Brahman. Kaya, postulate namin na ang aming mga pandama, isip at katawan ay may ilang mga (hindi kilala) forms in Brahman, and these forms create Maya in our conscious awareness.”
This may not be tight enough as arguments go, but this is the best I could come up with.
Do let me know your thoughts.
– Mga kamay