Can the word “spirit” be made more specific and scientifically acceptable?
|May 04, 2016|
|April 29, 2014|
|May 10, 2014|
What are microvita
|May 27, 2014|
|June 12 , 2014|
|June 23, 2014|
Beyond heuristics – from an educated guess to a new line of thinking
|June 23, 2014|
Polarity and Bifurcation
|Jan. 18, 2015|
P.R. Sarkar’s “Microvita Bomb” and the Islamic State
|April 26, 2015|
|April 26, 2015|
Microvitum and the first epi-phenomenon
|May 2, 2015|
Do we need matter and abstract?
|May 16, 2015|
The creation of “carbonic pabula”
|May 22, 2015|
Aspiring for a general consensus on microvita science
|July 13, 2015|
A few definitions
|Aug. 11, 2015|
|Aug. 16, 2015|
Science of the “Silver Lining “
|May 25, 2015|
Microvita and Matter
|Aug. 24, 2015|
|Aug. 30, 2015|
|Sept. 04, 2015|
The Shape of the Abstract
|Sept. 07, 2015|
|Oct. 07, 2015|
The seat of consciousness inside our brain
|July 20, 2014|
The Heart’s Formula
|March 10, 2015|
Microvita and your breathing cycle
|April 19, 2015|
Positive and negative microvita in the human heart beat
|July 15, 2015|
|Sept. 05, 2015|
|Oct. 29, 2015|
|April 25, 2016|
|April 27, 2016|
|June 25, 2014|
Microvita versus philosophy – new approaches, new solutions
|Oct. 04, 2014|
The Cosmic Nucleus in various cosmic cycles
|Dec. 15, 2014|
Knowing the Knower
|Jan. 17, 2015|
Do microvita function in saincara and / or prati-saincara?”
|Aug. 17, 2015|
Does the “Shakti” of philosophy account for all creation?
|Aug. 26, 2015|
|Oct. 01, 2015|
|Jan. 20, 2016|
A “Quantum Zeno” principle in microscopic and macroscopic structures
|Dec. 7, 2014|
Microvita and elementary particles
|Jan. 10, 2015|
Quantum Microvita Dynamics
|June 09, 2015|
|June 11, 2015|
Sub-wave de-synchronization as a cause of weak symmetry breaking
|June 28, 2015|
Shrii P.R. Sarkar solving a riddle of modern science
|July 02, 2015|
|Sept. 11, 2015|
Neutrino’s in Shrii P.R. Sarkar’s “Four Chamber” cosmology
|Nov. 06, 2015|
|April 29, 2016|
|Oct. 26, 2015|
|Oct. 28, 2015|
|Nov. 01, 2015|
|Nov. 01, 2015|
|Nov. 12, 2015|
|Nov. 20, 2015|
|Nov. 24, 2015|
Reviewing “The First phase of evolution”
|Feb. 16, 2015|
Reviewing “Microvita and Other Spaces: Deepening Research through Intuitional Practice”
|March 6, 2015|
Bogus Cosmology in a Nutshell
|May 6, 2015|
Behold, a cosmic dance captured in philosophical words and geometric imaginary suggestions… :
Nothing came from nothing, because there is no nothing, per definition nothing eliminates itself. So nothingness must be an abstract concept. Can something come from the abstract?
If there is no nothing, then there must always have been something, theoretically. This infinite something did it have any material expression? Apparently not, because we seem to think in science, that existence once started with a singularity. So before that, we cannot speak of relative factors like time, place and person. It must be an abstract and theoretical infinite, without time and space and no duality between object and subject, nor any reasonable concept of causality.
It is a state beyond our conception, yet one can imagine that there must be some kind of fluctuations, waves in that theoretical abstract, that form endless varieties of geometric shapes. All shapes reduce to triangles of forces, theoretically, the subtle, mutative and crude, in relation to wavelength and effect.
When waves add and multiply, only one shape that learns how to self-refer, can survive. The only ratio that allows for such is the golden mean ratio, for trivial reasons. It is suggested that when waves come together and nest in such golden mean based geometry, implosion can happen and inertia gets stored in a torus like structure based on the embedding of the five platonic bodies in a so called star mother.
This is the geometry of wavenodes that through their nature now begin to matter from the abstract. These actional entities that are manifestations from the abstract together with energy create bifurcation of the medium into subjective and objective cosmic coordination. The subjective being the very energy released through the formation of a duality and a coordinative actional aspect, leading to an increase in produced matter, transformed abstract into stuff.
At the same time this matter has self organising aspects, from the emergent principles we call the natural laws, leading it to for what we know as the universe. A universe were we emerge as subjective observers with a unique sense of consciousness of which we are aware.
So the subjective aspects of our objective nature, are nothing more or less, then those same principles from which the finite expression of the macrocosmos emerged and thus it must be possible for our unit existance to find that beatitude which merges us back into the cosmic being and by its grace, attain the stance beyond of the infinite. With that, the goal is reached, finite becomes infinite again. This could be thought of as the cosmic cycle of creation.
(Freely after P.R. Sarkar and Dan Winter)
Reply from Dan Winter to Microvita Puzzle
it would be quite good physics to say
that matter represents simply the inertia
on the crest of the converging waves (of charge
the fact that the amounts of inertia gather (mass)
is quantized is specifically because all
the waves of charge agreed on their musical key (planck length and time
-physics has no other evidence of any other ‘smallest unit’
it is true that life force negentropy is quantized there..
(no greater proof for this exists than my new equation
proving the only 2 frequencies of photosynthesis
are these EXACT golden ratio conjugate multiples of planck
it would also be true to say that the inertia packets (mass)
disappear back into the foam of charge- thru the zero point
representing waves with numbers is always indirect
and always the wave information is the only reality
the numerical equivalent will always only
be lost in numerology unless it specifically
predicts what the wave (of charge) is going to do
(in my view for example this making looking at the pattern of digits
in pi and phi likely a waste of time
prime numbers digit patterns can in some cases
represent solubility /divisibility by quantized wave lengths
(so potentially predicting something of wave mechanics
complex numbers- (the presence of square root of minus one)
could potentially usefully represent the fact
that the waves path has a more than one specific but limited
options when it goes thru the conjugation center (mass creation)
and comes out the other size of the vortex
so I do think the ONLY possible wave mechanic meaning
of infinite is specifically in PHI knit
if I am right that phase conjugation is the ONLY way
wave mechanics make perception possible
(section in the end of my book
-this gives new meaning to what is the witness
(the conjugate point where the waves are again swallowed
into phase sorting communion – called the’eye
the problem of the observer is simply that you cannot
observe except by imploding by phase conjugation
and THAT negentropically is always going to eliminate
the out of phase-
meaning you bless another persons’ aura by looking at them ( barakkah
–total focus is total purity because the wave mechanics
of phase conjugate negentropy
NEVER allow the impure to survive
this is why the plasma density of kundalini
similar to inhabiting of lightning bolt (as danion brinkley famous near
is only survived by thinking absolutely only thoughts
which serve the all (pure principle)
destructive interference (absence of phase conjugate)
is heat producing by definition
the superconductive (conjugate)
is therefore identical with the notion of pure intention
(jitterbug lectures on the superconductive
I do realise, that my text may seem confusing and crazy, but I am being puzzled by how to solve this. I long to have this spiritual philosophy in scientific language.
He describes in Microvita Theory a “cosmology”, based on the infinite and the finite, the finite having both subjective/objective and knower/doer aspect. That gives the philosophical concept of “four chambers“:
The “knowing” and “doing” aspect, relate to the concept that once the infinite turns into the finite, thit creates witness and object. I tried to formulate this below:
The infinite in potential has endless variation. As long as these potential waves do not do not create entities, their presence remains an abstract. In the infinite there is no duality, no bifurcation between object and subject; all is one.
Yet, a field of infinite possibilities can give rise to every possible possibility. This article however will try to make assumable, that there is in fact only one possible way, for waves to create an entity, a thing.
Thingness has two aspects, a witnessing aspect and a substantial aspect. Like an empty piece of paper is only witness to itself, it can say, “I am who I am”. The object and the subject are one. Yet every thing, like the infinitesimal approximation of a point-like object, put on that field, makes the field to the witness of the point and the point the witness of the field. They are inseparable, like the two sides of a piece of paper.
1-1. Shivashaktyátmakaḿ Brahma.
[Brahma is the composite of Shiva and Shakti.]
Purport: Brahma [Cosmic Entity] is the composite of Shiva [Consciousness] and Shakti [Operative Principle].
A piece of paper has two sides. Although they are two for the sake of argument, they cannot be separated from the one paper entity. Removal of one side of the paper jeopardizes the existence of the other. So is the relation of Puruśa [Consciousness] and Prakrti [Operative Principle] in the Cosmic Entity. None of them can stand without the other. That is why it is said that they are an inalienable concomitance. (…)
This sutra wants to indicate, that there are two aspect to “God”, Brahma, That what Is: A knowing aspect and a doing aspect. This knowing must be understood in an abstract way initially, in the sense of witnessing, just as the space around the point on the piece of paper is the silent witness to the point. This has not yet anything to do with our human cognition and functioning of the brain. It is an abstract position.
The doing aspect also, remains initially an abstract. Here again, it is not intended to refer to the kind of actionality we humans have, when we choose to drop a pencil or open a door. This doer-ship is purely the faculty of action, change, the mutative aspect. And yet, the knowing aspect provides the energy for the doing aspect. By knowing, by introducing the duality between witness and object, a field of energy emerges.
Like a drop of rain falling on the silent pond, the ripples on the surface are only the causal effect of that original impact. They bifurcate the once still and flat surface into crests and troughs, hills and valleys. Yet their sum-total difference remains zero.
Then in The Supreme Cognition, Sarkar explains four Principles, Basic, Primorial and Vibrational (See text below article). I would like to relate these “principles” with the idea here given by Dan Winter:
From The Physics of Phi, by Dan Winter:
It is the nature of waves when they meet in the universal compressible substrate to beat and interfere. The key to compression/implosion is how these waves can interfere infinitely with never any destructive loss of inertia, spin, and pattern. Otherwise spin and pressure density is not self organizing or sustainable.
To understand waves optimizing spin density, we need only to ask the simplest question of waves beating: What is the geometry of all wave interference? All wave interference producing repeating additive heterodynes or beat nodes. As the heterodynes or beats of the wave interference repeats, the product of wave interference is therefore literally the addition and the multiplication of the parent waves.
There is only one singular geometry which permits wavelengths to add and multiply, and still yet all fit one nest: Each adjacent wave node allows approaching wave fronts to interfere only in the ratio .618033989…, thus producing heterodyne interference which continues to fit the nest infinitely inward and outward.
As each sine wave comes to a meeting point, the resultant pressure nodes radiate in nests which are both the arithmetic and geometric multiples of the source. The mathematics for this touch permissive geometry for waves is the infinite Golden Mean progression: .618033989… 1.000 1.618033989… 2.618033989… in which each number added to the next equals the following, and each number multiplied by 1.618033989… equals the following.
The issue for a wave really was how could the wave’s own inertia re-enter itself without destroying or cancelling out itself. This could be called the angular relation necessary for self-reentry, or self-reference, or self-awareness. The angle of re-entry which allowed this approach back into itself, is Phi. Literally this is the geometry of permission to be self aware for a wave. Mathematically, we might ask ourselves: what is the form of an equation which can re-enter itself infinitely, recursively?
Dan Winter suggests, that in such an infinite sea of waves, there is only one possible geometry for wave to “all fit in one nest” without cancelling each other out and that is when they meet according to the Golden Mean progression.
The idea that something came from nothing, is not true, because their never was no-thing, only potentiality. An infinity without infinite potentiality is meaningless. A nothing cannot exist, as it cancels itself out.
Now why is this Golden Mean ratio meaningful in this context? The Golden Mean ratio expresses a unique relationship.
The Golden Mean ratio (Phi) is defined as x+1=x². Its value 1.618033989…
What I need to do, if bring these two perspectives together. The one of P.R. Sarkar and that of Dan Winter, because Dan seems to give a objective scientific answer and Sarkar give the subjective philosophical answer. I want these two to merge. Both thinkers offer a perspective that connect the abstract with matter, that explain how mind comes from matter and found principles that are simple, pure and sharable.
I lack the brain capacity, to do this synthesis, which for an IQ of above average and a bit of enlightened mind, should be a piece of trivial cake.
I was trying this morning to examine a thought, that included Complex numbers, to have a unity in duality, where when the waves come to a point in real space, their “outburst” is in complex space and vice versa. That would maybe link the vortex, anu idea to quantum mechanics and the origine of the universe.
When I search google for “golden mean complex numbers”, or “golden mean and minkovski space” (is a complex space), i land with fractals and orbits, http://journals.aps.org/pre/abstract/10.1103/PhysRevE.63.046210. Cos and sin are two aspects of a circle, of a rotation, they are also the exchange of energy vs position in two dimensions. There are relation to other classical constants:
eg ” The four classical constants , , , and and the imaginary unit can sometimes be represented through other classical constants and the imaginary unit by formulas such as:”
http://functions.wolfram.com/Constants/GoldenRatio/introductions/ClassicalConstants/ShowAll.html (see: Representations through related functions)
These constants all have to do with rotation, spirals, logarithms, etc.
I just know that it will all make sense in some future and all these things will perfectly and logically fit together. I wish we could bring that future nearer.
Feel free to forward these notes to whoever has those brains to do this.
26 September 1966 DMC,Surat The Cosmic Operative Principle, or Cosmic Creative Principle, or Causal Matrix, is sheltered in the Transcendental Entity, the Supreme Cognition. Nára has three imports. One meaning of nára is niira, that is, water. Another meaning of nára is “devotion”. The sage whose only duty was to preach the gospels of devotion was called “Nárada”. Da means “donor”, “giver”, and nára means “devotion”. And the third meaning of Nára is the Supreme Operative Principle. And because the Supreme Operative Principle, or Nára, has been sheltered in the Transcendental Entity, the Supreme Cognition, the Supreme Cognition is called Náráyańa. Nára + ayana [shelter] = Náráyańa. Now, the Supreme Cognition is a non-attributed entity, and the faculty of attribution lies with the Operative Principle. Theoretically, when there was no expression, no manifestation, there were innumerable flows of different waves of this Supreme Operative Principle, but they could not create any geometrical figure. And when the first geometrical figure was created, in that first geometrical figure, in that Causal Matrix, there were so many waves. But all those waves can be brought under three main categories according to wavelength. Where the waves are subtlest, that is, moving almost in the form of straight lines, that particular variety [of wave] is called the sentient principle. [And another variety of wave] comes within the scope of the mutative principle. And the crudest one, the static principle. So in that first figure, in that first geometrical figure, at the dawn of creation, there may be more than one line, but there were only three principles. And finally, as a result of their mutual inter-transmutation, there remained only three lines, that is, there remained only one triangle. And this is what is called the triangle of forces. Even within that triangle of forces there were inter-transmutations – sentient being converted into mutative, mutative into static, static into sentient… This process of inter-transmutation is called svarúpa parińáma in the shástras. First you should know what shástra is. Shásanát tárayet yastu sah shástrah parikiirtitah [“That which liberates through discipline is called shástra, or scripture”]. Shásana means [“control”]. That which controls your activities just to help you in your march towards the Supreme Entity is shástra. Tra means “liberator”. Shás means “to control”. So in the shástras, this inter-transmutation is called svarúpa parińáma. This first triangle of creation is, however, a theoretical creation. Here the Operative Principle does not create anything concrete. It was in the seed form of creation, and in that Operative Principle, the Cognitive Principle was also there. But It, the Cognitive Faculty, was not in an expressed form. In that triangle of forces, the Operative Principle is called Prakrti and not Máyá, because in that stage She was not able to create anything concrete. The Operative Principle in the triangle of forces is called Kaośikii Shakti or Shivánii Shakti, and Its witnessing counterpart, the Cognition, is called Shiva. Now in the next phase, as a result of constant inter-transmutation, force was released from one of the vertices of the triangle, and when it came out, that starting point was the first point of creation. There Prakrti became fully attributed, and Puruśa is also attributed because of Its witnessing something attributed. You know, when energy is all of a sudden released, its movement is just like a straight line, and after that it acquires curvature due to clash and cohesion. So that released force moving just like a straight line is something attributed. Prakrti in the triangular form is called the Basic Principle. Then in this second form, moving in a straight line, [She may be termed Bhavánii shakti,] and in Bhavánii shakti the [succeeding] curvature always tries to follow the [preceding] curvature; that is, the succeeding curvature is just like, though not exactly the same as, the preceding curvature. Suppose one man is A. His son is B. B is just like A – B is also a man, not a goat. Then his son, C. C is just like B – he is also a man, not a dog. That is, the following curvature is to some extent like the preceding curvature. This process of following the preceding curvature is called sadrsha parińáma in the shástras. Sadrsha means “similar”. You will see there is hardly any difference between B and C; C is following B. But there is a gulf of difference between A and Z. Suppose A was an australopithecine of the Pliocene Age, and Z is a man of this Cenozoic Age. This change is going on in the realm of the vibrational principle. In our philosophy, Bhaeravii shakti is called the primordial principle, and Bhavánii shakti is called the vibrational principle. Now, here we are in the realm of the vibrational principle. What is the role of the Cosmic Cognition? The Cosmic Cognition is beyond the scope of time, space and person, because these three fundamental relative factors are the creation of the Operative Principle, and the Operative Principle is sheltered by the Cognition. So the Cosmic Cognition is beyond the realm of the Operative Principle, and so beyond the realm of time, space and person. It is simply the witnessing factor. Whatever is being done in the arena of the Operational Principle is being witnessed by the Cognition. That is why the Cognition is called jiṋána svarúpa [“of the nature of knowledge”] in the shástras. Now, what is human existence? This quinquelemental universe has been created in the extroversial phase within the realm of the vibrational principle. Wherever, in this quinquelemental universe, there is an adjustment of the five fundamental factors, there we find life. Life is a creation of proper balance or proper adjustment, proper equipoise, of the five fundamental factors. And when life is created, life, or the vital principle, the vital force, as the propelling energy, converts some portion of those quinquelemental factors into a subtler object. That subtler object is the ectoplasm. The human mind is a creation of physical factors. Ectoplasm is a creation of physical factors. The human mind is a creation of the human body. The quinquelemental universe is a creation of the Cosmic Mind, of the Macrocosm, but the microcosm, the unit mind, is a creation of the quinquelemental factors. The human mind did not come directly from the Macrocosm; it came from matter. And matter is a creation of the Macrocosm. Do you follow? Now, after the creation of the ectoplasmic structure in living beings, the introversial phase starts. In this introversial phase, we get ego, we get intellect, we get intuition. And the best intuitional faculty, the best creation of intuitional stamina, is the process of cogitation. The cogitative mind tries to express all its experiences, but it fails to express its experiences properly. You came in contact with fire. You said, “Oof.” This “oof” does not represent properly the feeling that you experienced when you came in contact with fire, but you tried to express your tactual experience by uttering the word “oof”. Do you follow? When you feel pleasure, you try to express your sensory feeling by uttering the word “ah!” But the “ah!” cannot fathom the depth of your pleasure. Similarly, “oof” cannot fathom the depth of your predicament. But it is the human wont to try to express one’s sensory or psychic feelings. There lies the speciality of the microcosm. And there starts the intuitional practice of the microcosm; there starts sádhaná. (...)
1-1. Shivashaktyátmakaḿ Brahma.
[Brahma is the composite of Shiva and Shakti.]
Purport: Brahma [Cosmic Entity] is the composite of Shiva [Consciousness] and Shakti [Operative Principle].
A piece of paper has two sides. Although they are two for the sake of argument, they cannot be separated from the one paper entity. Removal of one side of the paper jeopardizes the existence of the other. So is the relation of Puruśa [Consciousness] and Prakrti [Operative Principle] in the Cosmic Entity. None of them can stand without the other. That is why it is said that they are an inalienable concomitance.
Although as a philosophical word, shiva or puruśa is extensively used, in common parlance the word átmá [“soul” or “self”] is more extensively used in the same sense. Shiva means “witnessing consciousness”. So does puruśa – Pure shete yah sah puruśah, that is, “The witness-ship that lies quiescent in every entity is the puruśa.” And átman means “that which is omni-telepathic”.
The physical sense of the body is telepathized on the mental plate. In other words, the physical sense is awakened in the mental plate due to the reflection that follows the impact of the crude physical waves on the mental plate. Similarly, the sense of every crude object is awakened in the mental plate as soon as the reflection takes place following the impact of the waves of the objects on the mental plate. Identical mental waves hit the soul entity, causing the reflection of those mental waves, and this awakens in the unit a sense of its indivisibility from the soul. If, in the language of philosophy, mental waves, that is, thought, be called thought-waves, then the reflection of the mental waves on the soul-plate will have to be termed telepathic waves. And so in reference to the soul-plate, we may say that it is telepathic to the mind. All mundane objects, crude, subtle or causal, consist in mental waves or thought-waves, and so in the fullest accord with reasoning and logic, we may call the Soul omni-telepathic. It is because of this omni-telepathic Átman that the existences of all mundane objects, visible or invisible, large or small, find their factual substantiation and recognition. Had there been no Átman, the existence of everything would have been in jeopardy.
1-2. Shaktih Sá Shivasya Shaktih.(This is like a recursive definition!)
[Shakti (the Operative Principle) is the shakti (force) of Shiva.]
Purport: Every object has a material cause and an efficient cause. Over and above these there is also a conjunctive agency linking the upádána kárańa [material cause] with the nimitta kárańa [efficient or instrumental cause]. The determination of the firmness or laxity of the relation of the material cause with the efficient cause depends on the degree of conjunctive functions. In the process of creation, Puruśa is the material factor, and Prakrti is the linking force consummating the relation between the material and the efficient causes. As the efficient cause, Puruśa is the primary factor, and Prakrti is the secondary one.
Puruśa is the all-pervading entity, and so no one else except Him can be the material cause. Prakrti, not being all-pervading, is sheltered in Puruśa. In the body of Puruśa, Prakrti can only work as much as She is given opportunity to by Puruśa. And so, in the science of creation, Puruśa alone as the doer entity is the chief efficient or instrumental cause; and since Prakrti has been posing as the doer with the authority given to Her by Puruśa, She is the subordinate efficient cause. The distortions or expressions which are taking place in the material cause through the efficient cause and which we call worldly manifestations, are effected by the three guńas [attributes or binding principles: sattva, rajah and tamah] of Prakrti. This accounts for Prakrti being the linking force between the efficient cause and the material cause. So the firmness or feebleness of the object-body fully depends upon the degree of the influence of Prakrti.
The role of Puruśa is foremost in all the spheres. Prakrti only acts to whatever extent Puruśa has authorized or authorizes Her to act. In the process of evolution, Puruśa gives Prakrti the authority to work, and She goes on working. The subtle Puruśa goes on attaining crudity gradually due to the bondage of the three guńas of Prakrti. In the ultimate state of His crudity, Puruśa slowly and gradually keeps shrivelling up the opportunity and liberty of Prakrti previously given to Her, and thus the crudified Puruśa, gradually regaining His subtlety, returns to His own ultimate characteristic state. The flow of manifestations of the Puruśadeha [Cognitive Body] under the binding influence of Prakrti is what we call saiṋcara [extroversion from the subtle to the crude], while the gradual process of liberation that results in the Puruśadeha due to progressive looseness of the bondage is what we call pratisaiṋcara [introversion from the crude to the subtle]. It is now abundantly clear that even though Prakrti is free to make honest use of Her acquired power, the attainment or non-attainment of this power depends on Puruśa, or Citishakti [Cognitive Principle], and so we have to say, Prakrti is but the characteristic of Puruśa Himself – Shaktih Sá Shivasya Shaktih.
1-3. Tayoh siddhih saiṋcare pratisaiṋcare ca.
[Puruśa and Prakrti find their fulfilment in saiṋcara (extroversial movement) and pratisaiṋcara (introversial movement.]
Purport: The existence of any entity is known by the process of its activity, thought or witness-ship, of which witness-ship belongs to Puruśa and the other two substantiating factors primarily belong to Prakrti; and so the fact of Prakrti being the causal entity of the stream of action and thought will be recognized only when She completely identifies herself with objectivity. This appropriation of objectivity by Prakrti depends on Her ever-increasing (saiṋcara) or -decreasing (pratisaiṋcara) influence on Puruśa. Prakrti’s manifestation lies in the saiṋcara and pratisaiṋcara processes. In all these manifestations of Prakrti, Puruśa exists not only as the material cause, but as the witness as well, in all states and conditions.
1-4. Paramashivah Puruśottamah vishvasya kendram.
[Supreme Consciousness at the nucleus of the universe is known as Paramashiva or Puruśottama.]
Purport: The trivalent Prakrti has been apparently crudifying the original Puruśa through Her own binding forces – this is one of the processes of Her activity. Her other process being that by gradually relaxing the influence of Her three attributes on the crude object, She regains the characteristic of Puruśa, thus putting an end to Her binding operation. The first-named process of Prakrti is centrifugal and the other one is centripetal. The Brahma Cakra, or Srśt́i Cakra [Cosmic Cycle], is manifested through the combination of these very centrifugal and centripetal actions. The nucleus of this Cosmic Cycle is indeed the svabháva [characteristic bearing] of Puruśa. The material cause of the entire Brahma Cakra is Puruśa, or Shiva, and we shall call this nucleus Paramashiva or Puruśottama.
1-5. Pravrttimukhii saiṋcarah guńadháráyám.
[Saiṋcara (in the Cosmic Cycle) is the gradual extroversial movement under the increasing influence of the guńas (binding principles).]
Purport: The object-ward movement or expression of Puruśa from the nucleus of the Brahma Cakra under the influence of Prakrti is called pravrtti (extroversial phase). As the result of the initial impact of Prakrti on the witnessing Puruśottama, there awakens in Him the sense of existence, which in the language of philosophy is called the Mahattattva [Existential “I”], and the operative force concerned, whereby this Mahattattva comes into being, is called sattvaguńa (the sentient principle) of Prakrti. (Guńa means “binding principle”.) The second impact of the operative force of Prakrti results in the emergence of the sense of doership or authorship. This changed expression of Puruśa is called the Ahaḿtattva (Doer “I”), and the operative force concerned is called rajoguńa (the mutative principle) of Prakrti. Finally, through the greater impact of the operative force of Prakrti in the wake of Her successive attacks, comes the crudest objectivity or complete objectivation of Puruśa (the crudest objective counterpart of the subjective Cosmos). This condition of Puruśa is called citta (mind-stuff). The operative force concerned, whereby such objectivation takes place, is called tamoguńa (the static principle) of Prakrti. That is to say, with the onset of pravrtti [desire and attachment], saiṋcara issues right from one and the same Puruśa through the gradual process of the guńas.
1-6. Nivrttimukhii pratisaiṋcarah guńávakśayeńa.
[Pratisaiṋcara (in the Cosmic Cycle) is the gradual introversial movement under the waning influence of the guńas.]
Purport: The excess of vrtti [desire] is pravrtti [attachment or the accelerated momentum of desire]. The recessive or waning momentum of vrtti is nivrtti [detachment or the loss of desire in the introversial phase]. During the centrifugal movement, desire finds its fullest expression in Puruśa under the static influence of Prakrti. The citta entity that comes into play in the body of Puruśa under the static influence of Prakrti, when accepted by the jiivátman [the individual soul or the subjective part of the microcosm] as something perceivable or knowable, appears as the five gross physical elements, ten indriyas [organs] and five tanmátras [sensible and super-sensible inferences or generic essences]. When the attributional flow reaches its finality, then starts the shedding of the guńas – that is to say, Puruśa then keeps contracting the power of Prakrti. The result is that Prakrti, attracted by Puruśa, gets drawn to Puruśottama. Consequently again, the five gross physical elements gradually get metamorphosed into body, vital energy and mind of the unit. Finally the unit mind merges into Puruśottama as the result of shedding of the binding principles. It is because of the merger of the unit mind into its primal cause that the ultimate state of pratisaiṋcara is a non-attributive one. This may be called the dissolution of the individual life.
1-7. Drk Puruśah darshanaḿ Shaktishca.
[Puruśa is the substantiator, the ultimate witness; (the actional faculty of) Prakrti is the act of witnessing (and that which is witnessed).]
Purport: Acting is seeing, witnessing is drk [substantiation]. In the absence of the latter, seeing remains unsubstantiated. Thinking, speaking, moving, accepting – these fall in the category of action. The witness-ship that vouches for the existence of these activities, that substantive bearing, is Puruśa, and the expression of activity that takes place under His witness-ship is charged with the guńas of Prakrti. If we call the expression of the material waves actional faculty, its apparent witness will be the citta entity. If the citta-ic expression be termed actional faculty, then its apparent witness will be the Ahaḿtattva (or Ego). If the expression or manifestation of the Ego be called actional faculty, then its apparent witness will be the Mahattattva [sense of “I”-ness]. If we call the sense of “I”-ness actional faculty, then its witness-ship, that is, “I-know-I-am”-ness, will be acceptable as the ultimate witness. This “I know” is not the apparent witness of anybody or anything, it is the absolute witness of everything in all conditions. Hence candidly this bearing alone falls in the category of drk [ultimate cognition]. This in truth is the attributed consciousness of Puruśa.
1-8. Guńabandhanena guńábhivyaktih.
[As the guńas increase their bondage, they express themselves fully in the emergence of the fundamental factors.]
Purport: Guńa means “binding principle”. The stronger the bondage upon anything, the cruder the thing becomes. When in Her freedom acquired from Puruśa, Prakrti binds Puruśa, the conscious Puruśa gets metamorphosed into Mahattattva, Ahaḿtattva, citta, etc., under the ever-increasing binding factors, and then as the result of the gradually greater and still greater bondage of tamoguńa there come into being as per degrees of crudification, the ethereal, the aerial, the luminous, the liquid and (ultimately) the solid factors. Even in the latter there are degrees of bondage. On account of the firmness of bondage, the inter-atomic and inter-molecular distances go on decreasing, as the result of which the internal frictions in the material body go on increasing. The external pressure of attributional bondage and the internal frictions compel greater and greater attributional expressions in the bodies of objects.
Here one should bear in mind that “attributional expression” does not mean the excess of attributional capabilities, but that of the attributional manifestations as well as the attributional diversities. The ákáshatattva [ethereal factor] has the sound- carrying attribute. If, suppose, we fix its measure at one hundred, in that case, when the ákáshatattva gets metamorphosed into the váyutattva [aerial factor] on account of greater static bondage, the attribute of touch is also expressed therein along with the sound-carrying attribute, but the attributional capacity remains what it is – unenhanced. The sound-carrying attribute wanes in the váyutattva as compared to the ákáshatattva, but, all the same, the combined measure of the sonic and the tactual attributes still remains at one hundred.
1-9. Guńádhikye jad́asphot́ah bhútasámyábhávát.
[Due to excessive pressure of the guńas, proper balance among the bhútas (five fundamental factors) is lost and jad́asphot́a (explosion of matter) occurs.]
Purport: If, even after the transformation of the object body into kśititattva [the solid factor], the onslaught of the binding principle continues unabated, the equipoise of the elements gets lost and jad́asphot́a [explosion of matter] takes place. As a result of this explosion kśititattva, due to its excessive internal friction, gets pulverized into subtler elements such as the ap [liquid], tejas [luminous], marut [aerial] and vyoma [ethereal] factors, completely or partially, that is to say, its movement undergoes the process of negative saiṋcara. Nevertheless, the resultant subtler elements after the explosion, of course, retake the same old path of saiṋcara.
The ethereal element of the Cosmic Mind gets gradually cruder and cruder as per degrees of the ever-increasing flow of the guńas, that is, from ákásha, or vyoma, to marut, from marut to tejas, from tejas to ap, and from ap to kśiti. The more the progress of these metamorphoses, the more varied the attributional diversities noticeable in the material bodies, and their dimensions also get shrunk and diminished. The dimensional contraction means the increase of internal frictions, and this happens due to the excess or magnitude of the external attributional flow. Due to these excessive internal frictions, explosions take place in the material bodies and they get pulverized into subtler elements. These explosions owing to hyper-attributional pressure occur only when the degree of the tension of the solid element becomes abnormally high as compared to other elements. In the absence of any wide disparities (either too high or too low) in the tensional relations of the elements, living organisms come into being instead of explosion.
1-10. Guńaprabhávena bhútasaungharśádbalam.
[Due to the increasing influence of the guńas, clash occurs among the fundamental factors and bala (energy) is produced.]
Purport: The firmer the binding factor on the object body, the greater the internal friction in it. This clash or play of forces is called bala or práńa [power or energy]. This práńa exists more or less in all objects or elements, although its expression has not taken place or does not take place in them in equal proportion.
1-11. Dehakendrikáńi parińámabhútáńi baláni práńáh.
[The resultant interial force forming the nucleus within the physical structure and maintaining its solidarity, is called práńáh (vital energy).]
Purport: If the resultant force – the force that comes into being as a result of both external and internal frictions in the object-body – finds its own nucleus in some part of that body, the powers or energies active in that body are collectively called práńáh [vital energy].
The word práńáh is used in the Sanskrit language in the plural number because it really stands for ten váyus [vital forces in the body].
1-12. Tiivrasaungharśeńa cúrńiibhútáni jad́áni cittáńu
[Due to excessive clash, some crude matter is pulverized, and cittáńu (ectoplasmic particles), or mind-stuff, is evolved.]
Purport: If the manifestation of energy be too great in the object-body, some portion of the crude entity gets pulverized as the result of excessive friction in the object-body and gets metamorphosed into cittáńu [mind-stuff], which is subtler than ether. That is to say, mind is born out of matter.
1-13. Vyaśt́idehe cittáńusamaváyena cittabodhah.
[Through the combination of ectoplasmic particles in the unit structure, the feeling of citta (objective mind) evolves.]
Purport: The coordinated totality of all the cittáńus [ectoplasmic particles] that remain in the individual object-body centring round its totality constitute the sense of citta of that body. This citta is the done “I”, or objective “I”, of the unit mind. Unperceived shall remain all the perceptions, whether seen or heard, of an individual, unless the citta identifies itself with their reflections on itself.
1-14. Cittát guńávakśaye rajoguńaprábalye aham.
[As the influence of the guńas wanes and rajoguńa becomes dominant, the aham (sense of doership) evolves out of the citta.]
Purport: When, by the attraction of Puruśottama [the Cosmic Nucleus], the mind-stuff is gradually goaded forward under the influence of vidyá shakti [the introversial force], the predominance of tamoguńa gradually wanes and the increasing influence of rajoguńa becomes evident. The part of the mind-body where the predominance of rajoguńa is noticeable, is called the ahaḿtattva [doer “I” or owner “I”].
1-15. Súkśmábhimukhinii gatirudaye ahaḿtattvánmahat.
[With further movement towards the subtle, the mahat evolves out of the ahaḿtattva.]
Purport: By the attraction of vidyá shakti, even the influence of rajoguńa over the ahaḿtattva gradually starts shedding, indicating the predominance of sattvaguńa. The part of the ahaḿtattva where the predominance of sattvaguńa is established, is called the mahattattva [pure “I” feeling].
1-16. Cittádahaḿprábalye buddhih.
[When the aham is greater than the citta, the buddhi (intellect) evolves.]
1-17. Ahaḿtattva mahadprábalye bodhih.
[When the mahat is greater than the aham, the bodhi (intuition) evolves.]
Purport: If the dimension of the mahattattva be greater than that of the ahaḿtattva, the surplus part of the mahat is called the bodhi [intuition].
1-18. Mahadahaḿvarjite anagrasare jiivadehe latágulme kevalaḿ
[In undeveloped living organisms, creepers and shrubs where aham and mahat have not yet evolved, there is only citta.]
Purport: It may be discernible in undeveloped organisms or creepers and shrubs that the manifestation of citta only has taken place, but not that of mahattattva or ahaḿtattva.
1-19. Mahadvarjite anagrasare jiivadehe latágulme cittayuktáham.
[In undeveloped organisms, creepers and shrubs where mahat has not yet evolved, there is aham as well as citta.]
Purport: It may also be that in undeveloped organisms or creepers and shrubs the manifestation of mahat has not taken place, but those of aham and citta have.
1-20. Prágrasare jiive latágulme mánuśe mahadahaḿ cittáni.
[In developed organisms, creepers and shrubs, as well as in humans, there is mahat, aham and citta.]
Purport: In comparatively developed organisms, creepers and shrubs as well as in human beings, all three, mahattattva, ahaḿtattva and citta, get manifested.
1-21. Bhúmávyápte Mahati ahaḿ cittayorprańáshe
saguńásthitih savikalpasamádhih vá.
[When the aham and the citta merge into the Macrocosmic Mahat, the merger is called saguńásthiti or savikalpa samádhi.]
Purport: When after continued spiritual practice the mahattattva, that is, the “I” feeling, gets metamorphosed into the Macrocosmic “I” feeling, the citta of the microcosmic mind merges in the aham and the aham merges in the mahat. When the object merges in its cause, that merger is called pralaya or prańásha [utter destruction]. Since the citta of the Macrocosm grows out of the Macrocosmic Aham, and the Macrocosmic Aham out of the Macrocosmic Mahat, when in pratisaiṋcara’s introversial movement the [unit] citta merges in the aham and the aham in the mahat, to call it prańásha is quite logical and reasonable. The state of utter destruction of the citta and the aham and the state of all-pervasiveness of the mahat constitute saguńásthiti [the state of transcendentality], or savikalpa samádhi [the trance of determinate absorption].
1-22. Átmani mahadprańáshe nirguńásthitih
[When the mahat merges into the Átman, it is called nirguńásthiti (state of objectlessness) or nirvikalpa samádhi (the trance of indeterminate absorption, or total suspension, of the mind)].]
Purport: The totally-absorbed state of the mahat, after merging that “I” feeling in the Citishakti [Cognitive Principle] – rather than doing the sádhaná of installing the mahat in the Macrocosmic Mahat – is nirguńásthiti [a state of objectlessness] or nirvikalpa samádhi [the trance of indeterminate absorption, or total suspension, of the mind]. Due to the absence of any guńa, this state is called nirguńásthiti, the state of objectlessness. This state is verbally inexpressible because…
1-23. Tasyasthitih amánasikeśu.
[This state (of nirvikalpa samádhi) is beyond the mind.]
Purport: This state of objectlessness being beyond the orbit of the mind, it is not mentally apprehensible.
1-24. Abhávottaránandapratyayálambaniirvrttih tasya pramáńam.
[The lingering bliss which follows this state of vacuity is the proof of that state, the means of firm belief in that state.]
Purport: In the state of wakefulness all three stages of the mind, namely, conscious, subconscious and unconscious, remain active, but the subtler condition is inconspicuous due to the activeness of the cruder condition. While dreaming, the crude or conscious mind remains dormant, the subconscious and the unconscious minds remain active. During sleep, only the unconscious mind remains active. The opinion that the state of sleep is the state of the sense of vacuity is unacceptable to a subtle philosophical judgement, because at that time the works of both the conscious and the subconscious minds are done by the unconscious mind. The real state of vacuity is verily the state of utter destruction of the mind, and so even savikalpa samádhi is not a state of vacuity. Only the state of nirvikalpa is the state of vacuity. In this state of absolute vacuity, the spiritual waves of exhilaration that fill the unit entity still continue to flow and trail on for some time even after that state of vacuity, that is, after the mind returns due to unserved saḿskáras [the consequential reactive momenta of one’s past deeds]. These very trailing waves of exhilaration and joyous exuberance keep reminding the “mindful” sádhaka [intuitional practitioner] that his or her “mindless” state had been one of absolute bliss.
1-25. Bhávah bhávátiitayoh setuh Tárakabrahma.
[The bridge between Nirguńa Brahma and Saguńa Brahma is called Táraka (Liberating) Brahma.]
Purport: The common point bridging together the empirical state of Saguńa and the metempirical state of Nirguńa is called Táraka Brahma. Táraka Brahma appears in saguńa [embodied] form as Mahásambhúti.
From Matter and Abstract:
energy is inter-transmutable and interchangeable, but matter is not inter-transmutable or interchangeable. It undergoes metamorphosis, metamorphosis once, but not always; that is, one way but not vice versa. In the cosmic arena, in the cosmic stratum, if we try to dissociate what we feel or what we conceive or what we perceive into the “knower” and “known” portions, the cosmos in the physical level is the “doing” entity in the physical level and is microvita; and the “done” portion is the world of physicality. And the “knowing” faculty in the cosmic level is the supreme cause or the subtlest form of energy, and the “known” portion or the “known” counterpart is the psychic and psycho-spiritual worlds.
Energy, if it comes in direct contact with this world of physicality, is converted into so many energies – magnetic energy, electrical energy and many other energies. And when that very energy functions through the cosmic “known” world, the Cosmic “Known” Entity, then it creates different psychic faculties, different psychic worlds. And if after passing through the Cosmic “Known” Entity it comes down towards the plane of cosmic or individual propensities, its movement is towards the crude, towards crudification. But if it moves towards the cosmic cognitive faculty it is converted into psycho-spiritual movement, and finally spiritual movement or into the Spiritual Entity.
Similarly, a microvitum, although it is initially the “doer” portion of the cosmic arena, if it passes through the expressed world of “done”, then it may create something good or something bad in the universe. If the movement is from a subtler plane to a cruder plane, it deteriorates or depraves the human mind or the standard of human conduct. But if the movement is towards a subtler plane, towards the subtler inferences of cosmic light, then it helps human beings, it helps spiritual aspirants, to attain the goal.
Microvita, when passing through different planes of inferences and also planes of propensities, can not only change the bodily temperature or temperatures of the mass, they can also create a radical change in the psychic wave, a change in wavelengths, a change in hormone secretion, and metamorphosis and transmutation in the mass and movement of hormones. This should also be carefully remembered and noted.