As we attempt to dissect the material world into ever-smaller components, another profound question emerges: How does this vast, seemingly objective macrocosm give rise to the intimate, subjective microcosm of our inner experience?
At the fundamental level, everything that makes up the physical universe—galaxies, stars, planets, and even our own bodies—is composed of the same elementary particles, governed by the same physical laws. Yet, somehow, within this intricate arrangement of matter and energy, there arises something entirely different: the experience of being—consciousness. How does a collection of atoms, following deterministic or probabilistic laws, give rise to thoughts, emotions, self-awareness and Consciousness?
This question sits at the heart of what philosophers and scientists call the "hard problem" of consciousness. The material world, as explored by physics, is governed by measurable interactions, but subjective experience—the world of qualia, perception, and inner reflection—resists reduction to mere physical processes. Why should the brain, an intricate network of neurons firing in electrochemical patterns, generate something as rich as love, curiosity, or even the ability to ponder its own existence?
This paradox challenges the way we view reality. Are we simply complex machines, consciousness being an emergent property of biological computation? Or is there something more fundamental at play, something that science has yet to fully grasp? Advaita Vedanta suggests that consciousness is not a product of matter, but rather the fundamental substratum of existence itself—what we perceive as the external world may be no more than a projection of this deeper reality.
Advaita Vedanta and Nagarjuna’s Madhyamaka Buddhism offer profound insights into the microcosm and our subjective experience of reality, challenging conventional notions of self, substance, and existence.
Advaita Vedanta: The Non-Dual Nature of Reality
Advaita Vedanta posits that our subjective experience of reality is ultimately non-dual (A-dvaita). The individual self (jiva) and the external world are mere appearances within Brahman, the singular, infinite consciousness. The microcosm—our thoughts, sensations, and perceptions—is not separate from the macrocosm but an expression of the same underlying reality. The mind, body, and world are all mithya (dependent, changing, and ultimately unreal), much like a dream.
ब्रह्म सत्यं जगन्मिथ्या जीवो ब्रह्मैव नापरः । अनेन वेद्यं सच्छास्त्रमिति वेदान्तडिण्डिमः ॥ २०॥
"Brahman alone is real. The world is an appearance. The individual self (jiva) is none other than that nondual Absolute."
This statement from Shankara's 'Brahmajnanavalimala' encapsulates the essence of Advaita Vedanta:
Brahman alone is real – The absolute, formless reality is the only true existence.
The world is an appearance – The phenomenal world is a transient manifestation, not ultimate reality.
Jiva is Brahman – The individual self, though appearing separate, is fundamentally one with Brahman.
Advaita points out that all experiences, whether of the external world or inner thoughts, arise within awareness. There is no way to verify anything outside of consciousness itself, leading to the famous inquiry: Who is the experiencer? By tracing back experience to its source, Advaita asserts that only pure consciousness (Brahman) remains as the fundamental reality.
Existence: Borrowed or Intrinsic?
Just as a hot potato borrows its heat from boiling water, which in turn borrows it from the fire, everything in the universe seems to borrow existence from something else. Our bodies, our thoughts, and even the vast cosmos itself are temporary manifestations—coming into being and eventually dissolving. This means that existence is not intrinsic to these objects; it is incidental, just like the heat in the potato.
Now, if existence is borrowed, where does it come from? Just as the fire is the source of heat, Advaita Vedanta suggests that there must be a fundamental reality in which existence is intrinsic, meaning it does not come and go—it simply is. This reality, according to Vedanta, is Brahman, pure existence-consciousness.
The Implication for Our Own Reality
If everything in the universe—our bodies, minds, and even time itself—has borrowed existence, then who or what is the one that never "borrows" but simply is? Advaita Vedanta answers: "You."
Not the body, not the mind, but the pure awareness that witnesses all experiences. This unchanging witness is not subject to creation or destruction—it simply exists. Just as fire is always hot, your real nature—pure existence, consciousness, and bliss (Sat-Chit-Ananda)—is always present, regardless of the changing phenomena around it.
This shifts our understanding of reality. Instead of seeing ourselves as temporary individuals in a vast, material universe, we begin to recognize that the entire material world is dependent on our own awareness. The microcosm and macrocosm are not separate—they are both manifestations of the same fundamental reality.
Image Credit: ananda
Nagarjuna’s Madhyamaka: The Emptiness of All Phenomena
Nagarjuna’s Buddhist philosophy of Śūnyatā (Emptiness) deconstructs both external and internal realities. He argues that everything, including the self and the material world, lacks svabhāva (inherent existence). Things exist only in dependence on causes, conditions, and conceptual designations—therefore, they are "empty" of independent, absolute reality.
From the smallest flicker of thought to the tangible form of our body, our experience of self is, at its core, a constructed illusion. When we examine ourselves closely—from the physical components of our body to the fleeting nature of our thoughts—we begin to see that what we call the “self” is not a singular, unchanging entity. Instead, it is a dynamic interplay of multiple, ever-changing processes.
Fragmented Bodies and Fleeting Minds
Consider the human body: it is composed of countless cells, which themselves are built from molecules and atoms. These atoms, in turn, consist of subatomic particles, each with its own transient existence. No single part remains constant; every component is in perpetual flux. Similarly, the mind is a stream of thoughts, emotions, and perceptions that arise and dissolve moment by moment. Each thought is like a spark—bright, fleeting, and quickly replaced by the next.
This inherent impermanence suggests that our usual sense of an enduring “I” is nothing more than a mental construct—a collage of transient parts that our mind continuously stitches together into the narrative of a persistent self.
Dependent Origination: The Web of Existence
Nagarjuna’s profound insights take this observation further. His logic, rooted in the principle of pratītyasamutpāda (dependent origination), dissolves the idea of a fundamental “I” or a singular ultimate reality that exists in isolation. According to this view, nothing exists independently; everything is interdependent. Our body, our thoughts, even our sense of awareness, emerge only in relation to a myriad of other factors.
Dependent origination implies that every phenomenon—every sensation, every idea—arises because of a complex web of causes and conditions. There is no inherent, unchanging self; what we experience is the product of this continuous, dynamic interplay. The “self” is, therefore, not an isolated substance but a process—an ever-shifting pattern of interrelations that gives the illusion of continuity.
The Dissolution of the “I”
Nagarjuna’s logic forces us to question the reality of our conventional identity. If our body is nothing more than a collection of parts that are in constant flux, and if our mind is merely a series of ephemeral thoughts without a permanent core, then where does the “I” reside? The answer, according to Nagarjuna and similar non-theistic philosophies, is that the “I” as we conventionally understand it simply does not exist in any inherent or permanent sense.
Our sense of self is a convenient label—a narrative we create to navigate the world—but it is ultimately empty of an intrinsic nature. This insight can be both liberating and challenging. It means that the limits and boundaries we impose on our identity are not fixed; they are as fluid as the conditions that give rise to them.
Implications for Our Reality
Understanding that our self is an illusion born from dependent origination has profound implications. It suggests that the reality we experience is not an absolute, independent construct but a web of relationships that is continuously shaped by interactions and conditions. Recognizing this can lead to a radical shift in perspective:
Emotional Freedom: By realizing that the “self” is not fixed, we may become less attached to our thoughts, emotions, and even our perceived identity. This detachment can alleviate suffering, as we see our negative experiences as temporary and conditional rather than inherent to who we are.
Interconnectedness: If nothing exists in isolation, then our individual existence is inseparable from the world around us. This understanding fosters a deeper sense of empathy and compassion, as the boundaries between “self” and “other” dissolve.
Dynamic Creativity: Seeing the self as a process rather than a static entity opens the door to continuous transformation. We can embrace change, innovation, and growth by recognizing that our identity is an evolving narrative shaped by our interactions and experiences.
A Call for Further Inquiry
This microcosmic perspective invites us to reconsider not only our personal identity but also the nature of reality itself. How does the interplay of our fleeting experiences give rise to what we perceive as a continuous, unified world? How does the dynamic web of dependent origination bridge the gap between the subjective and the objective, between our inner life and the external world?
These are questions that lie at the heart of both ancient wisdom and modern philosophical inquiry. By embracing the insight that our sense of self is a constructed illusion—a fleeting pattern emerging from interdependent processes—we take the first step toward a more profound understanding of reality. In doing so, we also open ourselves to the possibility of transcending our limited perspectives and experiencing life in a more holistic, liberated way.
Thus, the microcosm—our subjective experience—becomes the very field where these insights unfold. The search for reality through external analysis (science, materialism) can never lead to an ultimate answer, because reality is not a fixed “thing” but rather a relational, conditioned, or even illusory experience.
While Advaita sees pure awareness (Brahman) as the ultimate substratum, Nagarjuna would deconstruct even that, arguing that clinging to any ultimate reality—even consciousness—is another conceptual trap. Both perspectives, however, point toward a freedom from conceptual rigidity—a shift in perception that allows one to transcend suffering and mistaken identity with fleeting phenomena.
Modern science is beginning to acknowledge the limitations of a purely materialistic framework. Theories in quantum mechanics hint at an observer-dependent reality, and neuroscience struggles to explain subjective experience in purely physical terms. Could it be that our understanding of reality requires a shift—one that reconciles the objective findings of science with the deep insights of philosophy?
As we continue our journey to uncover the nature of reality, perhaps the most profound discovery lies not in the ever-smaller particles we chase, but in understanding how this vast material universe somehow awakens to know itself.
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