A form to depict the formless

                                                          "AUM. "   The  form to express the formless . As a child  i looked  upon AUM  as a sacred phonetic chant .  It preceded most of the mantras and prayers .  " Aum "would anoint places of worship, find frequent mention in the scriptures and  was generally considered sacred. It had a certain solemnity about itself. Aesthetically, it looked pleasing to the eye, and at the same time commanded a reverence.  In those early years, spirituality  and religion  were restricted to moralistic ,ritualistic behaviour . All queries about  "God" were  supposed to  get clarified when I grew older.  I was given to believe that " God" was this  virtuous ,omni-potent, omni-present  being. The creator and patron of this universe. It  was far easier to connect and comprehend a personified God. So my understanding  of AUM was  restricted to it being a scripturally sanctifiedx representation  for this abstraction called God. With passage of time,  I was introduced to more contemporary and intellectual abstractions called  physics and mathematics . Intangible concepts like infinity, atoms,  electromagnetism were to be grasped. Scientific thought was being validated in the laboratory but it was  also not spared  the igominy of resorting  to abstract intangible concepts.They were represented symbolically by different greek letters, or  strange names.Advances  in our understanding about matter ,energy atomic structure and quantum physics had reluctantly pushed physics to the threshold of metaphysics. The quaint figure of AUM again seemed to assert itself amidst the thetas and omegas and lambdas.  I had to investigate the significance of AUM  beyond tradition ,conjecture and conditioning. This  rekindled my interest  about whether "AUM"  could  be a symbolic  representation of  something ?  My religious regard for AUM was replaced by a curiosity . What made this AUM so sacred? What did it signify ?  My initial enquiry revealed  that it  was an amalgamation of three   "maatras", A, U and M.  Each  was again a sub representation.AUM had  the sanction of the  high priests of  conventional religion and yet was impersonal.   Could the scope of god extend beyond moral science into physical science ? Could my understanding of god transcend the restrictive anthropomorphic definition? God in my opinion had to represent the ultimate truth and not be merely an aggregate of superhuman virtues. A personal God or his Prophet had to be representative of the ultimate truth.  I  did believe in faith, but faith with a garnishing of rationality. Faith without any experience or rationale is  fundamentalism.  Since  our  cultural ethos boasts of being secular, it  generated a distaste for any  sort of fundamentalism. The primary condition that had to fulfilled to be considered "God" was that he had to be universal. A "God" of consensus. God could never be a divisive , discriminatory being who had to be appeased  by ritualistic innuendo.I believed  that "God",  if claimed to be the creator could never be discriminatory. Revealing himself only to a select few sects or religions. He had to be  a non-discriminating creator who was accessible to all of his creation. Such Universal acceptability and accessibility  could be only of  formlessness. Any form would preclude consensus, the basic criterion to be "God".  "Nirgun, niraakaar, were qualities that were hard to grasp, but were expansive and all inclusive. If"God" were formless, then assigning him a form would be sacrilege  as believed by our Muslim brethren.  A  form makes "God" exclusive. Formlessness makes "Him" inclusive. Universal in the true sense. Could there ever be a representation of  this formless God ? A paradox. A form to depict the formless.? As  insane as  using light to  search for darkness. As insane as it sounds , light can never be used to search darkness but then light becomes meaningless without darkness. So, in this mutually dependant dichotomy of extremes, formless becomes  conceivable  only because of form.   The form is just a prelude  to formlessness.  The AUM revisited me when I was in this mindset. Could this symbol paradoxically depict formlessness ? It would then not be the exclusive intellectual property of any particular religion or belief system. It would tangibly depict the intangible.  Like the blind use Braille with the  sense of touch to understand  a world  they have never seen, could this AUM be an instrument to comprehend the incomprehensible ? My subsequent foray into  spiritual enquiry  was radically altered. My understanding about consciousness got more profound as I was actually operating on this instrument that mediated consciousness , "the brain".  The seat of  all  thoughts, emotions , and concepts. Was consciousness merely a product of neuronal organisation ?  The highly advanced field of neurology i was pursuing could not provide me with any answers.  Could  consciousness be expanded ?  Personalised Consciousness was known to have three states. The waking state, deep sleep state and the dream state.  Was " God " or the ultimate truth a an impersonal supra conscious state?   One interpretation of "AUM" was that the three semi circles signified the three states of consciousness, and the dot symbolised the impersonal "turiya" state of consciousness. The half moon beneath the dot refers to "maya" or illusion that separates the personal three states of consciousness from the universal impersonal consciousness. God,  in my opinion is  the ultimate truth  which has to be realised or experienced rather than understood.  The ultimate truth  cannot  be  reducible to a form ,knowledge or information that can be communicated.  I therefore surmised that AUM represents formless attributeless awareness (nirgun, niraakaar) . Therein lies its potency. To effectively convey and represent formlessness,  non-controversially. It is the sublimation of expression. It  is more than merely a sum of parts. It is an emergent phenomenon. A quantum coherence.  A symbol that unites knower,known and knowing. It has the unique ability to symbolise the unfathomable. It is a term that removes the illusory  separation between the personal "self " consciousness and universal  all abiding ultimate consciousness. Dr.  Deepak  M.  Ranade

Unity in Adversity

Saluting adversity After returning from the 14 year exile, Sri Ram went and met kaikeyi, to seek her blessings.  She was  his step mother who was instrumental in banishing him and so he was asked , why salute the very person  who caused  so  much  pain and suffering in his life? Sri Rams answer was poignant. He replied that it was because of his step mothers doing that he  developed resilience, patience, came across an adversary like Ravan, which helped him discover his strengths. She was instrumental in his evolution to godliness. Therefore he wanted to express his gratitude to the person who helped him actualise himself. Very often a lot of time and energy is spent on admonishing the persons and events that we feel are responsible for our pain and suffering. Persons and circumstances are merely tools to effect what lies in store for us. Seeking revenge has been the recipe for many a celluloid hits. In fact for some, vendetta becomes the mission of their lives. Is this not in a way killing the messenger? Adversity comes in the guise of a scheming adversary, or then, as a  set of mitigating circumstances well beyond our  sphere of control.  Adversity in all it's plurality  harnesses hitherto unknown abilities and talents that would have remained dormant in more favourable circumstances. The pink cheeks of high altitude dwellers are in reality the compensatory rise in concentration of haemoglobin, to offset the lower atmospheric pressure of oxygen. Adaptation is the greatest benediction for homo sapiens. It has singularly been responsible for all the evolutionary strides.The immune system works best when exposed to a spectrum of antigenic stimuli.  Virtues are partly genetic and largely acquired.  Adversity is the genesis of  the acquired  ones and  has been the driving force that has propelled human ingenuity and resilience. The biceps hypertrophies and  bulges only after pumping iron. Adversity is the iron that flexes  and contours the biceps of the mind and spirit.  A conviction in ones abilities. It breeds innovation and enterprise. It serves as the chisel that shaves off the undesirable and ungainly aberrations to sculpt a chiselled shapely  demeanor. It embellishes confidence with a dash of humility,the touch of mascara that highlights poise with a subtlety. Adversity polishes the rough  edges of the ego to a smooth rounded wholesomeness.  It  transforms  brash self indulgence to a surreal  self reliance.  A very assertive "I can do" graduates  to a tranquil "I can endure". Adversity shifts the focus of change from without to within . It is the harbinger of  changing ones perception rather than condemning the  world around us. It generates compassion as one learns to empathise with fellow travellers  sharing this equally bumpy  and uncomfortable ride. It  sprouts equanimity  from the seed of tolerance,  watering  it with  patience. It kindles the spirit with a spark of motivation  that generates the warmth of optimism  to help thaw the chill  of  skepticism. It serves as a vaccine to stimulate an immune resilience. It lends a touch of active forbearance  to an apparently  passive submission. It helps master the philosophy of being an anvil,  viz. to  bear the impact without deforming .  It matures the spirit to a level of sublime intoxication  where the self effaces itself  to become  a  witness, an observer. Adversity .evolves the soul by transcending it to a state of immutability  in this ever changing kaleidoscopic arbitrariness called life. Dr Deepak M. Ranade (the author is a consultant neurosurgeon, - deepakranade@hotmail.com)

Outcomes of action

Determining outcome  The Bhagwad Geeta says “Thou hast power only to act not over the result thereof. Act thou therefore without prospect of the result and without succcumbing to inaction " What the divine scripture alludes to is  being dispassionate about the outcome and not assigning  a  personal  pleasure  pain  verdict. A pleasure pain based assessment of the outcome  bears the  seed  of  despondency , dejection  along with  euphoria  and  elation. One has to however keep an eye on the outcome of ones efforts. A circumspect impersonal appraisal of the outcome is critical in determining the future course of action.  An  accurate  impersonal  reality  check  of  the outcome of ones efforts  lends a vector attribute to direct  subsequent efforts. A vector approach is one  which is    well  directed   calculated and  targeted  , a sincere  genuine effort sanctified by direction. Adequate concern  and analysis about the outcome of ones effort  "vectorises" future endeavours. Often times, when the task to be achieved is monumental, and  distant,  reaffirmation of  the  trajectory  remains  the  only solace and succour  to cope with the trials and tribulations  of  the arduous journey. This essence is captured very well in the  story of two monks in steadfast  penance ,meditating under a peepul tree. The Lord is appeased and asks both of them what they are seeking. The first one asks the Lord " How  many more births to go take before I attain salvation ?" The Lord replies " Six more births" The reply saddens the monk and crestfallen, he continues his penance with a heavy heart. The second monk asks the same question to the Lord to which the Lord replies- " You will have to be reborn as many times as the number of leaves this peepul tree has" On hearing this the monk  is elated, overjoyed and thanking the Lord  restarts his penance in all earnest. The first monk  is  puzzled and asks  him the reason for his celebration despite  knowing that he has  so many more births  to  reach salvation.   The monk replied " I celebrated because I  was assured that I am on the right path. How long it will take is no concern  of mine. When I am sure of the direction and the road I am walking on,  there is no doubt about reaching the destination  and  i can focus on enjoying  the   journey ." Every endeavour  has a scalar  element  of  physical  hard work , sincerity,  commitment and  dedication .  This  tangible element is  largely   common  in most  instances  of genuine  effort.  The  vector dimension  is  about  working smart  in addition to working hard  and  is  what decisively  impacts the outcome. The sacred scripture alludes to the realisation of not being in any position to  encertain the outcome of ones  endeavours to remain undeterred  in the event of  momentary setbacks.  Statistically it stands to reason that all cannot succeed. Success and failure  typically complement one another, as do all other positives and negatives. Ability to control the outcome would make the art of trying very unromantic. It's  the possibility of failing that lends sweetness to success.  A Guarantee of the outcome makes the journey  merely a function of time and  would obfuscate any dexterity  and  resilience of navigation. The perspiration inspiration combination vitally needs navigation to complete the triad  that  heightens the chances to succeed. Enjoying the journey  and not worrying about the destination is all fine and romantic  but  such indulgences cannot be afforded at the cost of ignoring the trajectory. After all, the journey however one enjoys it has to end and it would be all the more enjoyable with " all is well that ends well" Dr Deepak Ranade 

There's nothing personal about ...........

Interaction with people is an inevitable part of life consequential to man being a social animal.  This interaction  becomes a  complex interplay of emotions as it serves to establish a  hierarchal structure  Very often, when this interaction results in feeling slighted, one of the convenient conclusions is " this person can never understand me " This statement actually means - " the perceived identity that I have about the person did not connect with the perceived identity the other person had of me."    It is an interaction of perceptions .The  identity and ego of ourself is merely a perception and is imaginary. The very fact that it could be slighted or elated implies that self esteem is a variable, modifiable and mutable entity. It is not fixed. We  generate a daily report of self esteem much like the weather update. Anything that has a variable value can't have authenticity.  While we are quick to conclude that the other person cannot understand us, do we really understand ourselves?  The identity or ego is totally speculative and construed.   Most often, interaction with others is what lends meaning to life. Finding a purpose of life in relationships. This approach, stresses the relationship as it becomes exacting and demanding. No one other than the self  can lend meaning to ones existence. Using relationships as an emotional mirror to assess and evaluate ones own identity  will only generate newer identities each time. Having multiple identities and assessments  make it very difficult fir the people we interact with. The other person has to keep groping to determine our mood, which is not fair to him.  Surrendering the  control of self esteem to another causes the  wild vacillations our self esteem.  Approval seeking behaviour that craves for appreciation and recognition becomes a form of self abuse. Such behaviour is at the cost of total disregard of ones own self.  One need not be contemptuous or completely disregard  others opinions, but neither should  they  become the driving force of our life. A stoic self assessment that is not finicky and fluctuating lends a great degree of security and reassurance in any interaction or relationship.  A very fluid and tentative self assessment can be the substrate for a constant sense of  persecution that can destroy not only the relationship but the person as well. It is incompatible for a sustainable rewarding relationship. There has been a lot of talk regarding out of body experience, but in a more practical setting, taking an impersonal, birds eye view of the situation is more useful  and realistic than making a personal, restrictive, judgemental assessment that distorts reality.  The apparent improper behaviour of a person is strictly as viewed from our perceptive frame, andMisunderstandings are commonplace and can prove to be very expensive. Interactions/relationships  pursued with an expectation of appreciation, or gratification of  the ego are cursed from the very beginning. Our own convictions should not preclude receptivity to the other persons opinions and views. Interaction / relationships  are meant to evolve  rather than assert oneself . Deepak Ranade 

Of Memory Templates And Free Will


DEEPAK RANADE, Sep 12, 2007, 12.00am IST

Thinking seems to be a constant involuntary drone in our waking state. Thinking often is also the root of many psychosomatic ailments. The process of thinking is essentially quasi-voluntary and spiritual seekers aim to reach a state of thoughtlessness.



There is no specific centre in the brain that has been identified as the originator of thoughts. It would be absurd to conclude that thoughts arise empirically and randomly. Logically there has to be some cause-effect basis of thoughts arising.
Perception of the outer world lays the substrate for thoughts, responses and actions. Hence perception and thought initiation must have some source code which is unique for every individual. Since computers closely mimic neural networks, we could analyse their functioning to shed some light on the working of the human brain.
The computer's Read Only Memory or ROM is a preset programme which cannot be modified. ROM has the blueprint of basic operations as well as anagrams for processing data. It ope-rates and controls vital processes. The computer also has a Random Access Memory or RAM, which is a storage device for data that can be erased and modified. Every human being also comes with an inbuilt ROM programme. This is the database of all past karmas and vasanas. Vasana is unmanifest thought; it is the substrate of thought. It pre-empts all thoughts and actions.
Thoughts are constructed on the infrastructure of vasana. This data is not deletable. Every individual is born with a unique ROM that contributes not only to thought initiation, perception but also to programme the responses of the individual. This explains why each individual reacts differently to the same external stimulus. The varying reactions are therefore also a function of the operative system. Every individual is also provided with a RAM, which records all events as they take place. It serves as input for subsequent encryption into ROM. ROM is then subsequently formatted onto the hard disc of the individual in successive births.
Vasanas precede thought and thought precedes action. Action thereafter generates further vasanas and this cause and effect cycle generates karma. So we are now dealing with an operating system that has an inbuilt programme, an encryption of all previous karmas and vasanas. However, we also have free will to ignore this inbuilt programme. We could script a new programme which subsequently gets transferred to the ROM. Free will represents the ability of each one to rebel against the inbuilt programme. Science could determine the past as it may have the ability to access the ROM, but no science can predict what is going to get written in the RAM.Mind is the effecter of ROM.
It generates all thoughts as a function of the unique source code of ROM. Unbridled execution of ROM results in impulsive actions. But volitional control can help us overcome the diktat of ROM. With intense determination and control, it can be forbidden to enforce the encrypted script. If efforts are not taken to counter this preformed template, life travels along the uncontrolled path determined by the sum total of the past. To script a new ROM is the aim of all sadhana, discipline and meditation. Life vacillates between surrendering to the programme and endeavour to exercise the free will.

Consciousness becoming conscious of consciousness

Consciousness becoming conscious 

The first line  of  Dnaneshwari., a commentary on Bhagwad Geeta by Saint philosopher Dnaneshwara contains the word " swasamvedyaa" and " aatmaroopa." They are   very eloquent and  profoundly  express the ultimate truth  about creation and it's purpose.
" Swasamvedyaa"  contains two parts-  "Swa"  and    "Samvedyaa"
Swa means the self. The "Swa"  in the term does not treat the " self" as  a subject .
It indicates the   totipotent, attributeless   (tatva) , the  unmanifest formless essence. It is a state of beingness,   formless  beyond  any spatio-temporal grid.  A   "singularity"'  with the potential to manifest . A quantum superposition. 
                 "Samvedyaa "is a complex word that  has shades of   awareness ,sensitivity and  compassion.  Our understanding of this manifest world is based on a  Cartesian duality .  It is based on a subject object duality, and so our understanding  of the  word  "consiousness" is the verb that links a subject to the  object. I (the subject) am conscious of  something (the object).
This term  expresses consciousness  as a qualia, between the subject and object. It would be  incomplete  to merely say  "I am conscious" without a reference to an  object.  
           " Swasamvedya" is  the unmanifest  essence  becoming conscious of  itself.  Consciousness becoming conscious of itself. The quantum superposition collapsing as   creation by emergence of an observer.The "big bang" becomes  a manifestation rather than creation. The emergence of a witness. The unmanifest  becoming manifest to become aware of itself. It  is not a chronological event in space-time.Time and space are co-ordinates  fabricated by the formless essence. The words eternal and immortal are relevant only in the construct of this spatio temporal frame of reference that is necessary for manifestation of a  form.  The form is a  transient  impermanent (anitya) expression  of the eternal formless ( nitya ,nirgun , niraakaar )That could perhaps explain why scholars  like Einstein  interpreted time as a fourth dimension. Space time are perceptive threads to  weave the fabric of creation.
In a state of formless awareness eternity has as much meaning as thickness has to a two dimensional shadow and immortality makes as much sense as a child of an infertile couple.
                    The " nothingness" or "shoonyavaad"  refers to this  unmanifest state  where there is no subject object dichotomy. Who  is going to be aware of what ? It literally means "No Thing", or devoid of  subject and object. 
For our understanding in a  Cartesian space time frame, nothing  denotes  the absence  of content in a containing entity.Nothing  becomes a subject and containing entity the object.
This state of nothingness has no negative connotation but merely dissolution of subject object in formless consciousness. The perceiver of nothingness remains, with nothing to perceive. Satchitananda is the trinity of  beingness, consciousness and bliss that defines  Brahma. The state of bliss     reaffirms a state of causeless happiness, that again transcends  the subject object paradigm. Causality abounds in the  spatio temporal distortion which breaks the symmetry of oneness into subject and object.  Awareness, compassion and bliss ,in the self,of the self,by the self and for the self, best denotes the democratic matrix of monarchal unity. " Swasamvedyaa therefore represents  blissful compassionate awareness that is entirely in the realm of non-duality, or Adwaita, that chooses to  manifest as  plurality. Experience   of bliss , compassion and an impersonal awareness  in the manifest duality  are glimpses of the   unmanifest unity.
Realisation is a state wherein  consciousness  becomes  aware of it's own nature . Aatmaroopa.  The  elimination of this spatio-temporal parallax, induced by itself to experience itself. 


Dr. Deepak M. Ranade ( the author is a consultant neurosurgeon- deepakranade@hotmail.com)

Don't take interactions personally

Don't take it personally

Interaction with people is an inevitable part of life. It's the fallout of man being a social animal. This  interaction becomes  a  complex interplay of emotions and ego as it serves to establish a heirarchal pattern that social structure mandates.
 Arguments,misunderstandings, humiliation are unavoidable outcomes of this " Brownian movement "of  ' Egocules",
This unpleasant interaction results due to  - " the perceived identity that I have about the person did not connect with the perceived identity the other person had of me."    Interaction  is of perceptions .The  identity and ego of ourself is entirely  perceptive  and  imaginary.
The very fact that it could be slighted or elated implies that ego  is a variable, modifiable and mutable entity. It is not fixed. The identity or ego is totally speculative and  a dynamic variable. We  generate a daily report of self esteem much like the weather update. Anything variable can't be authentic and absolute.  While we are quick to conclude that the other person cannot understand us, do we really understand ourselves? The self that we commonly assume ourselves to be is a database of memories with a conviction of having a unique discrete identity .. This unique identity is a composite of the impression we have of ourselves and the impression we feel others have about us. The former is a complex of the id and the ego whilst the latter reflects the superego. Interaction with others nurtures the superego, lends  a meaning,   to the script of  life. It  simultaneously  generates a hierarchal coefficient, starves for recognition and  desires to dominate. It's assertiveness stresses relationships as it becomes exacting and demanding in an attempt to establish it's position in social hierarchy. Looking for a meaning for ones own existence   in relation to others. Ironically,none, other than the self  can lend meaning to ones existence. Using relationships as an emotional mirror to assess and evaluate ones own identity  will only generate a chaotic  plurality of  identities  and  a waxing and waning  self assessment.  Stress arises out of our efforts to build and maintain the image we want others to have of ourselves.
This  reaction based self-esteem is susseptible to  wild vacillations .  It triggers  approval seeking behaviour that is directed  towards   appreciation and recognition.  This sort of behavious  is a form of self abuse. Putting others evalution ahead  of what we truely want for  ourselves . One need not be contemptuous or completely disregard  others opinions, but neither should  they  become the driving force of our life.
A stoic self assessment that is not finicky and fluctuating lends a great degree of security and reassurance in any interaction or relationship. A non-leaning interaction, between two erect individuals  only  can support the beautiful edifice of a  meaningful  relationship. Leaning on  one another to a point  can never support the superstructure of a sustainable relatioship.   A very fluid and tentative self assessment is  the substrate for a sense of   persecution that can destroy not only the relationship but the person as well. It is incompatible for a sustainable rewarding relationship. There has been a lot of talk regarding out of body experience, but in a more practical setting, taking an impersonal, third person  view of the situation is more useful  and realistic than making a personal, restrictive, assessment that distorts reality. Misunderstandings then become  commonplace and can prove to be very expensive. Interactions/relationships  pursued solely with expectation  or gratification of  the ego are cursed from the very beginning. Every relationship has rights ad resposibilities as two sides of the coin. Asserting only the former works to  the detriment of any interaction.
Relationships  are meant  to aid the search for our true self, and merely an accessory for survival. They  must help  evolve  the self  rather than assert oneself .
Deepak Ranade