Q: According to this law of Conservation of matter, it makes sense that when we die the “energy” we are is not destroyed. We know the body goes back to the elements where it is transformed but who we are cannot be destroyed. The subtle body is also energy, is it not?
A: … not only ‘not destroyed’ but also ‘not created’. The principle of “not created nor destroyed” applies to all matter … dense, subtle and causal. I presume by the phrase “who we are”, you mean Consciousness, Brahman, Atma, I.
This principle in physics, the Law of Conservation of mass and energy, was first presented by Antoine Lavoisier, a Parisian chemist in the late 1700’s. He discovered this when analysing his chemical reactions, that mass cannot be created nor destroyed in a closed chemical system.
Subtle matter has another name, ‘energy’. We do not have another name in English for dense nor causal matter, only the word ‘matter’.
In Sanskrit, matter in general is called ‘prapanca’. Dense matter is sthula prapanca. Subtle matter is sukshma prapanca. Causal matter is karana prapanca.
From matter, we get individual forms or bodies … shariram … sthula shariram, sukshma shariram, karana shariram.
All matter cannot be created nor destroyed. The phrase ‘all matter’ means the whole universe,
the world and all individual forms, seen-unseen, animate-inanimate, moving-unmoving, etc.
So … how did matter come to be? This consideration is now beyond the scope of that principle, the Law of Conservation of mass and energy which applies only to matter.
Vedanta explains in 3 stages, depending on the spiritual maturity of the seeker. As we progress, the prior, simpler explanations are negated and replaced by subtler explanations. The simpler ones are given in the first part of the Vedas while the subtler ones are given in the second part, Veda-anta.
For beginner seekers … matter is a creation from Ishvara, like in any religion. This means there is an origination, a beginning from Ishvara. Ishvara is the creator and matter/world is the created, the Cause-effect distinction. This is called ‘dvaita Vedanta’, duality. The Upanishads do
give such explanations, eg. the Taittiriya Upanishad (2.1) describes from Atma arose space, from space arose air, from air, fire, etc.
For middling seekers … matter is a manifestation from Ishvara. Now, there can be doubt about origination. Is manifestation a creation through a Creator or simply a manifestation? Even for manifestation, is there not an origination? The mind is encouraged to question. This is called
‘vishishtadvaita Vedanta, modified non-duality.
For advanced seekers … any origination and independent existence of matter is negated. So, there is no origination nor existence. Even Ishvara with independent existence is negated. There is only an appearance of matter from Brahman, and this seemingly appearing matter, which really is Brahman
seeming to take on form, can be experienced.
Note the word ‘seeming’. So, there is no origination nor existence of matter. Yes, there is appearance and experience of matter. That is why we do experience a world but know it has no independent existence of its own. This is the Satya-mithya distinction in ‘Advaita Vedanta’ non-duality.
It is this Advaita Vedanta we follow in the lineage of Swami Paramarthananda, Swami Tadatmananda, James Swartz, Swami Dayananda, Swami Chinmayananda, many unnamed teachers to Shankara, Govindapada, Gaudapada, to the Rishis, etc. It is particularly in the Mandukya Upanishad with Karika (Chap. 3, verse 15) by Gaudapada that this principle of negation of origination-existence but acceptance of appearance-experience of matter is explained.
This is how the jnani sees the world. There is really only Brahman. The world is Brahman seeming to appear as seeming forms which are given seeming names by seeming humans! Since all forms, the world, the universe are only seeming, they are cognitively negated, ie. even though experienced, they are known not to have any origination nor existence. What is present is only Brahman.
Then the magic (from the Latin word ‘magus’ = knowledge) … which Advaita Vedanta states in 1st person singular: “That Brahman, I am, here and now” … “Tad Brahman, aham asmi” (Brhadaranyika Upanishad 1.4.10). As Brahman (not jiva), I am the Source or Matrix or Substrate of the whole universe, world, all forms. It takes a different mindset of non-duality to grasp, accept and
live this Reality. In 2nd person singular, Advaita states: “Tat, tvam asi” … “That, you are”
(Chandogya Upanishad 6.8.7).
In summary, in the explanation given by Advaita Vedanta, perhaps around 3000 BC or earlier, it is only from the viewpoint of Brahman, can it be truly and ultimately stated that “matter cannot be created nor destroyed”. Since there is really no matter nor forms as such, there cannot be ‘created nor destroyed’! There is only Brahman, seeming to appear as seeming matter and seeming forms, not actually so, not ontologically so. That Brahman, I am, here and now.
What amazing knowledge which liberates!
OM, Shanti, Shanti, Shantih.
Hari OM, Shri Gurubhyoh namah, Hari OM.
With gratitude to the lineage of Teachers who gave us this Knowledge.
