INDIVIDUALITY

Individuality is an idea related to the individual as a psycho-physical and mental construct bestowing certain identification attributes emanating from that construct but artificially validated by a group of people. It is afflicted by the ego, harboured in the body-mind complex, and benchmarked by the duality of the worldview. It is by nature, according to Brihadāranyaka Upanishad (4.2.1), manifest and unmanifest like the tree and the seed, and is made up of name, form, and action. It is in the mode of ignorance as it subjects itself to means-end relationships.

According to the sage philosopher, Swami Krishnananda, there is an agreement among people that certain ideas should be accepted as logically valid. That is called temporal law. Man-made law is temporal law, and it is valid as long as people who are concerned with it agree that it is valid. However, that principle loses its validity if it is not agreed upon. Accordingly, ownership likewise ends when people's acceptance of the concept of ownership in their minds ends. In a forest, for instance, there is no ownership. The animals have no concept of ownership; they travel anywhere at any time, and the beasts have no property. An animal may be in one location one day and another in another. And we, too, lead similar lives. We will be in one location tomorrow and in another today. The distinction is in the way we think, which differs from how animals think. The whole question of ownership, or, psychologically put, like or dislike, is a condition of the mind, which is an arrangement of psychological values agreed upon by a group of people who have decided that this should be the state of affairs. Nobody can own anything unless it is agreed upon by the concerned people that this idea be accepted.

1. Outline

Individuality is an affixation of mind under certain conditions of space and time. The mind, unless controlled, tends to move outward for sense-perceptual attachment to an external object that has no correlation with it. But since the mind and the thing have different characteristics, a mind cannot truly connect with an object, if it is placed outside of the mind. The mind is psychological; the object is physical. The object is exterior; the thinking is interior. The object is physical, while the mind is psychological. It is impossible to imagine a relationship between the two; therefore, all mental affections—positive or negative—are merely certain internal processes that take place inside the mind and have no meaningful relationship to things outside of it. But if there's no true relationship between them, why does it seem as though they do? Why do we believe that we own desirable items in our imaginations, leading us to appear joyful when we actually possess specific objects? What does it mean to be someone's owner, possessor, lover, etc.? What does this concept actually mean in the mind? Why is it that when someone believes they have something of value, their mind immediately becomes filled with happiness? "This happiness arises on account of a confusion in the mind." The Sage Yājñavalkya tells us this.

An individuality that identifies with body-mind is ego centric emanating from limited adjuncts of derivation from sense perceived identifications. Through this identification it becomes forgetfull of itself and its real nature. Rather it is imperative to enshrine in the consciousness of his own Self as one and inseparable aspect of the Cosmic Self. Swami Sivananda sees it as Sat-Chit-Ānanda (Existence-Consciousness-Bliss), not three distinct entities. They are not different from one another. They are coeval and coexistent with Ātman (Self). Just as water, Jal, or Pani signify one and the same thing, so also Sat-Chit-Ānanda signify the one Ātman. Sat is Chit. Sat is Ānanda. Chit is Sat. Chit is Ānanda. Ānanda is Sat. Ānanda is Chit. You cannot split up Sat-Chit-Ānanda into three separate entities, just as you cannot separate  light, heat and luminosity from fire.

2. Scriptures

The scriptures emphatically declare that the unreal is the phenomenal world, and so is this body-mind phenomenon. Sage Yājñavalkya in the Brihadaranyaka Upanishad teaches his disciple in this very aspect. The specific consciousness associated with the body, mind, and so on., that is made up of a false notion, is destroyed by the destruction of the limiting adjuncts of the body and organs when the knowledge destroys the individual existence of the self that is superimposed by ignorance and connected to the body and organs. This is because the body and organs are deprived of their cause, in the same way that the reflections of the moon, etc., and their effects, the light, and so on, disappear when the water and similar substances, which serve as their support, disappear. However, Pure Intelligence—the transcendent Brahmān (Cosmic Self)—remains unchanged, just as the sun, moon, and other realities—the truths hidden behind the reflections—remain unchanged. That's what they call "Pure Intelligence." It is the Self of the entire cosmos and does not actually vanish when the elements are destroyed. However, the destruction of individual existence results from ignorance.

According to Yoga-Vasistha, the physical body is the source or origin of this world's arbour. This seed is the desire that lies dormant in the body's heart and blossoms profusely into both good and harmful actions and deeds. Since the mind is the seed of the body, all of its desires—including its restless and insatiable cravings—are subject to and slaves to it. Our desire is the river that pulls us away from reality, just as a drunkard perceives everything around him in a haze of intoxication. Because of the flawed knowledge that results from viewing the unreal as real and the temporal as divinely ordained, this is the nature of the mind. The intensity with which one thinks of obtaining something is what brings it to mind, completely disregarding any other objects that may be associated with it. Its treasure trove is made up of jewels of both pleasure and anguish, as well as alternating abundance and poverty. The mind is the one that expands this web of truth and falsity in dreams and visions, just as it does in reality and unreality. Just as toys and pots are made of clay, so too are all these forms and figures that we see in these realms as creations of the mind. The mind becomes aware of its existence when the air that is essential to life vibrates through the arteries and lungs. When the vital breath ceases to circulate through the lungs and windpipes, there ensues the insensibility of the mind, and the circulation of the heart-blood is put to a stop. It is by means of the vibrations of breath and the action of the heart that the mind perceives the existence of the world, which is as false as the appearance of the blue sky in the empty space of a vacuum. But when these vibrations and actions fail to rouse the sleeping mind, it is then said to enjoy its peace and quiet; otherwise, they merely move the body and mind, as the wires move the dolls in the puppet show. The mind becomes insensible, and the heart-blood circulation stops when the life-giving breath stops flowing through the lungs and respiratory pipes. The mind senses the existence of a world that is just as false as the appearance of a blue sky in the void of space, and this is done by the vibrations of breath and the motion of the heart. However, the mind is said to appreciate its stillness when these movements and vibrations are unable to awaken it; otherwise, they only move the body and mind in the same way that puppet show dolls are moved by wires. The mind enjoys perfect serenity when it is in a vacuum of everything else. This is because it lacks desire for whatever it is unmindful of. When the intellectual sphere is empty and devoid of any concepts of material items, the mind cannot have anywhere to operate.

3. Remarks

Sage Yājñavalkya (Brihadāranyaka Upanishad, 2.4.5) in his conversation with his wife, Maitreyi, aphoristically declares to realise that Self is the ultimate goal and all else is transient. He says it is not for the sake of all, my dear, that all is loved, but for one's own sake that it is loved. The Self, my dear Maitreyī, should be realised—should be heard of, reflected on, and meditated upon. Through the realisation of the Self, my dear, through hearing, reflection, and meditation, all this is known.

Individuality is conditional to space, time, and causation and is beset with ephemeralities. Since the sage philosopher Swami Krishnananda holds that the ātman is the Absolute and that we are unable to imagine the ātman having a relationship with space, time, or cause, the Upaniṣhad employs the term Puruṣhavidha, which means that we must view this condition of ultimate causality—the ultimate cause—as something akin to a person, Supreme Person. Since we have no other options, we view God as the Almighty Being. We cannot imagine a kind of existence that is superior to humans, which is why we consider God to be the Supreme Person. Naturally, there are phases and levels of existence that transcend the human experience, but they are merely hypothetical for us and not real. A cause's notion ought to be connected in some way to mental reality. The Supreme Person, Puruṣhavidha, is thought to have manifested from an unlimited expanse of the highest that is imaginable to the human mind.

An individuality that propels itself to realise its own self as Sat-Chit-Ānand (Existence-Consciousness-Bliss) or Satyam-Jñānam-Anantam (Existence-Consciousness-Infinity) frees itself from ignorance, bondage, attachments, and all other limited adjuncts and is one with the Cosmic Self. This Cosmic Self, or Brahmān is called the Ātman, the basic Self of anything, when it is seen as the innermost reality of an individual. It is not the physical, mental, or even causal sheath of your personality; it is the basic Self. You are well aware that these are all negated in another state of your existence, which is deep sleep.

A master key to unlocking the mystery of your own life is the analysis of deep sleep. You cannot claim the body, the mind, or this so-called ignorant sheath as your own reality. Since blissful sleep requires some level of consciousness of the event, blissful sleep cannot be a condition of ignorance. This fundamental aspect of yourself also reveals the nature of Universal Reality. You experience a feeling of liberation and ecstasy when you come into contact with It.

-Asutosh Satpathy