Adi Shankaracharya profoundly declares, Brahma Satyam Jagat Mithya, meaning, "Brahman alone is real; the world is an illusion." This highlights the transient and illusory nature of the material world, shaped by Maya—the cosmic illusion. It suggests that our perception of reality arises from the interplay between Prakriti (nature) and our senses, often leading us to mistake the impermanent for the eternal.
Modern quantum physics offers a striking parallel to this ancient wisdom. It reveals that the universe exists as waves of probability until observed. The act of observation collapses these waves into particles, forming the tangible reality we perceive. This phenomenon of wave-particle duality mirrors the Hindu concept of Maya, wherein reality exists because it is witnessed.
Physicist John Wheeler, one of the pioneers of quantum theory, described this interplay with his concept of the "Participatory Universe," stating, "No phenomenon is a phenomenon until it is an observed phenomenon." Similarly, the double-slit experiment demonstrates how observation causes the collapse of a particle's wave-like state, underscoring the observer’s role in shaping reality. Hinduism resonates with this idea, asserting that the Sakshi (witness) is integral to the manifestation of existence.
Schrödinger’s thought experiment, Schrödinger’s Cat, further illustrates this paradox. A cat placed in a sealed box is simultaneously alive and dead until observed, emphasizing how the observer determines reality. Hinduism, with its emphasis on the observer’s centrality, aligns with these findings, suggesting that reality is a construct shaped by consciousness and perception.
Roger Penrose, a celebrated physicist, offers a compelling neurological perspective through his Orchestrated Objective Reduction (Orch-OR) theory, developed with Stuart Hameroff. Penrose posits that quantum processes occur within the microtubules of neurons in the brain, possibly explaining the emergence of consciousness. He suggests that the collapse of quantum waves gives rise to the perception of reality, providing a bridge between the mind and the material world. This theory parallels the act of observation collapsing wave functionality into particles, forming our perception of reality.
Bernardo Kastrup, a modern philosopher, supports the view that consciousness itself is the fundamental ground of all existence—not merely a byproduct of brain activity. In his book The Idea of the World, Kastrup describes reality as a mental construct shaped by universal consciousness, closely aligning with Kashmiri Shaivism’s assertion that consciousness is fundamental and everything reflects within it.
While this understanding is profound, it raises a deeper question: Why are we able to perceive some form of reality in the dream state, even when our eyes are shut and external observation seems absent? During dreams, we experience vivid and coherent realities—places, people, and events—that seem entirely real, though they fade upon waking. How does consciousness construct these internal realities when the senses are inactive?
The answer lies in the distinction between pure consciousness and the mind. Consciousness itself is unchanging, infinite, and reflects reality as it truly is—without distortion or fabrication. However, the mind—shaped by past experiences, memories, desires, and the ego—functions as a tool for interpreting and projecting the external world. In waking life, the mind filters sensory information and constructs a version of reality based on what it perceives through the senses. When we sleep and the external senses are inactive, the mind turns inward, drawing on its stored impressions (samskaras), memories, and desires to create internally coherent experiences. In this dream state (Swapna), the mind acts as both creator and observer.
Possibly in line with the Orch-OR theory, the mind generates thoughts through its subconscious memory, where these thoughts in the form of waves are processed in the brain’s microtubules. This quantum processing may explain how vivid and seemingly real dream experiences arise, even in the absence of external sensory input.
Hinduism provides profound insights into this phenomenon through its teachings on the four states of consciousness: Jagrut (wakeful state), Swapna (dream state), Sushupti (deep sleep state), and Turiya (pure consciousness). The Mandukya Upanishad explains, “The fourth is Turiya, beyond senses, beyond words, beyond thought. It is pure consciousness, the self, and the ultimate reality.” In Turiya, consciousness itself is untouched by the mind's projections, allowing for an unfiltered reflection of reality.
In contrast, during the dream state, while the mind is active, consciousness remains pure but merely reflects the mind’s creations. This is why, even with eyes closed, we can perceive detailed, coherent images or experiences through imagination or visualization. The key distinction is that consciousness does not fabricate reality; it simply reflects the content projected by the mind.
The paradox of deep sleep (Sushupti) further deepens this understanding. In this state, there is no sensory observation or mental activity, yet the individual continues to exist. Hindu philosophy interprets this as a glimpse of Turiya, where the mind dissolves entirely into pure, non-dual awareness. This suggests that consciousness exists independently of the brain’s activity and that reality, at its core, is not physical but fundamentally grounded in awareness.
Dreams and imagination also resonate with Carl Jung’s exploration of the collective unconscious. Jung believed that dreams tap into universal archetypes and shared human experiences, creating meaningful narratives even in the absence of sensory input. This parallels the Hindu understanding of Swapna, where the mind constructs realities using the impressions and experiences stored within.
Science and spirituality, when viewed together, reveal a fascinating convergence. Hindu philosophy invites us to transcend the illusions of Maya by realizing the ultimate truth of Brahman, while modern science challenges us to rethink the nature of reality through the lens of quantum physics. Both perspectives converge on a timeless truth: the observer is inseparable from the observed.
However, we cannot fully comprehend Brahman unless one reaches the state of Turiya or Samadhi. Interestingly, quantum physics tells us what reality is not but does not reveal what reality truly is. It may take several years for science to fully comprehend the nature of reality. Until then, it is our endeavor to be aware of this limitation and perceive the world as it is, accepting every perspective as a mental construct.
The fact remains: we don’t know reality.This journey is not merely intellectual but experiential, requiring a willingness to explore the vast landscapes of consciousness, and it will take a long journey to truly unfold it. While science continues its quest to unveil reality, and spirituality urges us to transcend illusions, perhaps the ultimate truth lies beyond both—waiting to be experienced by the seeker who dares to journey inward.
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