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‘Random In, Random Out’ A Vedantic Interpretation of
Self-Logic, Quanta, and Liberation I. The Maxim as Maya: ‘Random In, Random Out’ The
ancient wisdom of Vedanta tells us that behind the play of appearances—of
form, difference, and causation—there lies an indivisible Reality. In the
apparent world, we encounter what seems random: unpredictable experiences,
actions, and outcomes. But this randomness is not disorder. It is the
veil (Maya) over a deeper coherence—a hidden logic that binds
every part of the cosmos into Self. The
expression "random in, random out" encapsulates this
tension: the mystery of seeming unpredictability (anirvachaniya)
that arises when discrete consciousnesses, or Atmans,
encounter one another. Yet each Atman, though appearing random to another, is
not chaotic. It is a self-contained unit of logic—a decided
quantity, a unique expression of internal coherence. II. The Atman as Self-Logic Quantum Each Atman—each
being, each node of experience—is a quantum of self-logic. It arises
as a bounded, self-coherent principle. It acts, decides, perceives, and
creates from within its own law. To itself, it is rational, ordered,
luminous. But to another Atman, it may appear random,
incomprehensible—until the logics are reconciled. Thus, randomness
is not the absence of order but the opacity of another's logic.
Every Atman is a closed system of self-meaning, yet each is also a reflection,
a limitation, of the same undivided source. III. Nirguna Brahman as the procedural ground of All
Logic What
gives rise to these self-logic quanta, these Atmans?
It is Nirguna Brahman—the formless, attributeless
Absolute. Nirguna Brahman does not act, yet is
the ground of all action. It does not decide, yet is
the source of all decisions. It is not logical in the sense of differentiated
thought, yet is the infinite potential for logic. From
Nirguna Brahman, without division, arises the inference of multiplicity—a
process we cannot locate in time or space, but which iterates Itself into Atmans, like sparks from a fire, or waves on an
ocean. These are limited iterations, not separate realities. Hence, the
Atman is Brahman, but
seen through the limiting condition of self-logic. IV. Saguna Brahman as the Totality of All Quanta When we
consider the totality of all Atmans—all
quanta of self-logic, all systems of decision and coherence—we speak of Saguna
Brahman: the Absolute as it appears. It is Brahman with
attributes, Brahman reflected in form, diversity, causality, and
personality. Saguna
Brahman is not illusion, but manifestation. The play of all logics,
all self-contained Atmans encountering and
transforming one another, gives rise to the world of interactions, meaning,
and experience. Yet, this
world, being composed of relative perspectives, is shot through with mismatch—one
Atman's logic appearing as another's randomness. Hence: Random in
(foreign Atman), random out (new self-logic quantum). The
cosmos is thus not a machine, but a field of relational logics—interdependent,
self-organizing, yet appearing fractured due to the filtering nature
of individuality. V. Samsara as the After-Effect of Inter-Quantum
Interaction This
endless dance of self-logics encountering and misrecognizing one another, of
partial integrations and rejections, produces Samsara—the cycle of
becoming, reaction, and bondage. Each
quantum, each Atman, receives impressions (vasanas),
interprets them within its own logic, and acts accordingly. These acts,
misunderstood or incompletely integrated by other quanta, ripple outward,
creating chains of karma—not just ethical reactions, but
epistemological loops. Samsara
is the collective after-effect of the partial translations
between Atmans, the outcome of limited knowing
among inherently self-contained entities. It is not suffering alone—it is the
weight of difference in a world of logic-divergence. VI. Moksha as the Realization of Underlying Unity What ends
the cycle of random in, random out? What releases the Atman from the
appearance of randomness and the burden of Samsara? It is Moksha—the
direct realization that: ·
Every self-logic quantum is a mirror of
Nirguna Brahman. ·
Every apparent randomness is merely logic
unknown, not logic absent. ·
Every interaction is a play of Self with Self,
not otherness. ·
Every form is Brahman appearing as not-Brahman. In
Moksha, the Atman ceases to defend its self-logic as exclusive. It
sees the logics of others not as foreign randomness but as modes of the
One Logic. The veil of relativity falls, and what remains is the pure
awareness that: Tat Tvam Asi — That Thou Art. VII. Closing: Vedanta through the Logic Lens Thus,
what began as the minim "Random in, random out" unfolds as a
profound Vedantic insight: ·
The Atman is the appearing random—the
self-logic quantum. ·
Nirguna Brahman is the groundless
ground—the source of all quanta. ·
Saguna Brahman is the total play of logic
sets in form. ·
Samsara is the pattern left by
mismatched logic systems. ·
Moksha is the seeing-through of
this pattern to the truth that all logic is Self. In the
end, randomness is not real; it is the mask worn by Brahman to
discover Itself—again and again—through the logic of the other. |