Microvita.com - cognitive theory

Inferences and propensities
Cognition - raising the flow of existence

Inferences and propensities

"Though this is not an easy subject, the impact that the inferences have at various stages on the body, mind, propensities, mass, hormones, ect. must be studied". - P.R. Sarkar

What can be said regarding this subject, without going into further analysis at this point is, the relation between the inferences and propensities is felt most intimately when there is a perception of beauty. That is, esthetics and generally art. Esthetics is the art of merging the objective, material form and function back into its source which is pure subjectivity. When the subjectively perceived expression is the purely transcendental, esthetics becomes supra-esthetics.

Oppositely, when matter is perceived only objectively, its external manifestation and function is perceived predominantly and this is closer to, for example, the philosophical concept of "fundamental factors" (solid, liquid, etc..).

As it is said, "beauty is in the eye of the beholder", in psychological terms it is verily the individual mind being the discriminator and connection between object and subject, that is, between "matter" and "abstract".

In terms of intuitional science, that is, microvita cosmology, the concept of transformation of subject into object is described in the form of the subtle, emerging controlling nuclei of Krta Purusa (Actional Principle) and Jina Purusa (Knowing Principle) plus their emanations of resp. inferences and propensities. When the dual objective flows cross at one point, life is formed, that is in particular, the plexi ("cakra's") and central nervous system (brain). Likewise, atomic and cosmic entities emerge.

In the human structure, what is the seat of inferences and what is the seat of propensities? The inferences and propensities are functional both in the brain and in the plexi. But the brain receives the inferences (i.e. from the sensory and motor organs) and creates the original propensities. The plexi receive the original propensities and create inferences, that is rather, the impetus for physical action. Thus, the brain and the plexi work together in the preservation of the unit entity.

So clearly, in microvita cosmology there is no absolute differentiation between "internal" and "external". Terms like "body", "senses", "plexi" and "brain" are rather functional metaphors. The cosmos is the container of original inferences and the expressed macrocosmic propensities (together, objectively "matter"), whereas the individual organism is the container of its own original propensities and expressed inference, that is, expressed in a limited sphere. Together this constitutes the self-preserving, self-motivating organic unit.

Lastly, in rather traditional scientific terms, we may observe that what we call "chaos" (i.e. entropy) is really nothing but a highly complex form of order. That means verily, the Actional Principle is the living spirit inside all matter in this universe, but is only explicit in living cells, organisms, living celestial bodies, etc. Because Krta Purusa is the universal inborn intelligence in all matter, life evolves and will ultimately return to unity.

As Krta Purusa is always macrocosmic, and thus the macrocosmic creator of inferences, it is more obvious to speak of the impact of the inferences on the (microcosmic) propensities, as is how Shrii P.R. Sarkar points out. It is the macrocosmic impulse for microcosmic evolution.

However, in rather neutral terms of the general interaction between inferences and propensities, this constitutes microvita cosmology and the differentiation between macrocosm and microcosm is only imminent.

If the propensities are the primary motivating factor, this is the characteristic of the unit entity and organism and this creates a sense of microcosmic reality.

ed.
Aug. 11, 2006

Cognition - raising the flow of existence

Cognition is the art of making sense of something. This is different from acquiring knowledge about some existing object, because an object is in fact the result of cognition and thus cannot be its precursor at the same time. Now, if the perceived object is a creation of cognition, then what is the primary object? This can only be the universal plane of inferences (inferential waves). Hence, cognition is the specific analysis of unspecific inferences, resulting in a flow of objectivity. That means, cognition has two functions. The first is an analytical, forming a controlling nucleus or attractor in the midst of the inferential ocean. The second is a creative function, forming a source of objectivity. Therefore all energy and matter in this universe is the progeny of the cognitive faculty directly, and of the universal plane of inferences indirectly.

"When the original inferences come in contact with the plane of the universe, they are either reflected or refracted. The unit cannot have the original inference. It has to depend upon and surrender to the Cosmic Reflecting Entity. This is psycho- spiritual practice in the last phase". Shrii P.R. Sarkar

This means, we cannot perceive, for example, sound waves or light waves. We see light, we hear sound. We do not perceive the original inferences, only their reflection within the "universal plane". If inferences are reflected, the reflection takes the form of the objective result. If they are refracted, they merge back into the infinite background and there is no perception. For inferences to be reflected onto the individual plane there must be: A) the proper auxiliary function or organ - this analyses or singles out waves from the inferential plane and this is really a functional spectrum analysis, B) the proper reflective function or organ - this brings multiple waves together.

The principle of cognition is a flow of gradual change, measured by a standard of similitude. Too much change, and there will be only chaos (the analysis part of cognition is not expressed and functional). Too little change, and there will be no objective result (the creative part of cognition is not expressed and functional). However if the cognitive apparatus is functioning in a systematic, balanced fashion, this raises a congenial feeling of existence out of the inferential ocean and according to P.R. Sarkar this is verily the definition of mind. So, mind is the feeling of existence, or a flow of objectivity. Maintaining its feeling of existence in an infinitely multivarious universe is the primary incentive for the mind to ever expand its scope and complexity.

If the flow of objectivity resulting from the cognitive faculty is infinite, this is verily the state of affairs in the macrocosmic arena. However if an associated body of inferences is finite, the cognitive scope and objective result will also be finite. This is the definition of a microcosm.

The moment a primary feeling of existence is established by the individual, finite Knowing Principle or Jina Purusa, a sense of time an place emerges as an effect. In the individual arena of time and place, the Macrocosm, rather, the original Krta Purusa takes the form of awareness of body and senses plus the perception of an external cosmos. As the condition of the microcosm is finite, its life time is also finite and ultimately it will re-unite with the Macrocosm. Therefore, in the microcosmic arena, evolution is inevitable. This is the accelerated expansion of the individual. Gravitation is the accellerated contraction of the macrocosmic arena. These are the microcosmic and macrocosmic expressions of Krta Purusa. Where the Jina Purusa is functioning, there is a feeling of existence, that is verily, a memorized flow of similitude in the individual, whereas the flow of similitude in the macrocosm takes the form of orbital and spherical movements. Verily, the macrocosmic feeling of existence is established in celestial movements.

In evolutionary terms, life force is the reward of proper action, that is, proper senso-motoric or cognitive action. A coherent flow of propensities is the creation of the Knowing Principle, but the actual colour, sound, smell etc. perceptions, their essence is verily pure life force. Cognition is an active, intentional process, steering itself in the direction of ever increasing specialisation and sophistication through the real feeling of existence coming from it. If it reaches some degree of complexity, this becomes a microcosm in principle and when the microcosm achieves some degree of autonomy relative to the macrocosmic arena, an actual feeling of body and senses arises.

According to microvita cosmology, in the absolute sense, sensory faculties are the result of the impact of the knowing principle on the universal order, and not its resource. But if the mind gets blindly pre-occupied with sensory perception, the sensory world will be understood as an external cause of action and source of information, rather than a mere linear effect of a cognitive engagement in the universal arena. This is verily the definition of karmic existence, that is, when the universal law of creation is perceived as a law of blind cause and effect, outside the scope of control and cognition.

Senso-motoric capabilities are commonly thought to be exclusive for biological organisms. But are they really? Chemical affinity among atoms and molecules is very reminiscent of our smell and taste faculties. The advanced 3-dimensional folding operations of complex proteins is in a way a form of seeing and manipulating. And at the other end of the spectrum, mankind is now sending probes and manned missions to other satellites and planets. Is it not like this way, Gaia, the living planetary organism, is evolving a cosmic sensory organ to reach out to her neighbours in space? It is good to find the proper perspective here.

ed.
reviewed Aug. 11, 2006