Guna's and dimensions

By Pankaj / Frank van den Bovenkamp, Aug. 30, 2015

Preliminary note
: the name "Shrii P.R. Sarkar" is used at this place, however with the understanding that his treatises on spiritual philosophy (Dharshan Shastra) were given by him as spiritual preceptor, Shrii Shrii Anandamurtii.

A tree seen from afar looks smaller than a tree seen from nearby. A distant star looks fainter. Generally, all the forces of nature (except the so called strong nuclear force) decline with the square of the distance. For us this is so natural, and so consistent with how we understand the world around us, that it seems trivial to speak about it.

It seems that we ourselves are at the center of our own "sphere" of interaction, and at the same time we expect this to be the case with others. The latter is called "theory of mind" in modern psychology. We as human beings assume that others also have a mind, and thus also have this same kind of "monocular" viewpoint like ourselves.

No matter how natural and consistent this is, in a deeper, causal approach things look quite different. There is no real difference in this regard in (microvita) theory and philosophy. Not only out-of-the body experiences, but also modern research have shown that the perceived center of the mind does not necessarily co-incide with the biological center. Moreover, during spiritual experience one may reach a point where there is no center at all - the mind has been transcended alltogether, and it is deeply realized that the biological body itself is not fundamental to who we are.

Now this "monocular" or self-contracted or conditional state, is it something universal, or is it the result of personal "karma" or of "maya"? This is relatively easy to answer: obviously there is a personal aspect, but as a principle it is universal. If there would be no aspect of universality in our personal stance, then it would be hallucinatory, there would be no scope for progress, and as a matter of fact there would be no sense of "karma" - that means, there would be no touch of providence in our lives.

So then, one might be tempted to argue, all this is consciousness itself, doing everything within and to itself only. But unless one lives in a state of complete salvation, unless one is a Mahakaola, this kind of logic is little more than a devotional slight of hand, and not very educational.

Shrii P.R. Sarkar's (Shrii Shrii Anandamurtii's) approach in his Darshan Shastra (spiritual philosophy) is somewhat different. If for the sake of argument, we say that the Cosmic Cycle essentially means the materialization of Consciousness, then before this materialization takes place, before the subsequent phases of mind emerge, there is the concept of Cosmic Nucleus. This Cosmic Nucleus, called "Purusottama", is the tread that runs through all of the creation, through the entire universe. Generally speaking, "Purusottama" is not exclusively related to the phase of cosmic extroversion or introversion and stands entirely on its own. But relatively speaking, Purusottama is very important and dear to us in the phase of prati-saincara, that is, the sublimation of mind back into consciousness. This "Purusottama", this Cosmic Nucleus, is the proper guide in our finite, conditional state. And who or what is Purusottama? Again, philosophically speaking, it is Parama Purusa Himself acting as the center of our life, from moment to moment, rather than as an abstract and distant creator of the universe only.

Hence the question is, how does this Purusottama, that is in fact, Consciousness itself, make a tree look smaller from afar in just the right proportion, dim the light of distant stars to exactly the right degree, and thus, in an instant, create our whole universe in perfect order? P.R. Sarkar in his Darshan Shastra speaks about how the trivalent Prakrtii has apparently crudified the original Purusa through her binding forces. Now, these three forces, that is sentient, mutative and static, can either be taken in a completely abstract sense, which is the common approach in philosophy, our they can be applied in a more practical style. Nevertheless, either way we may say that the original Purusa remains at the centre of, or exists in the form of the perfect equilibrium of the tree forces.

It is this very same equilibrium among the guna's which creates our world in the perfect way. The sum total strength of expression stays the same. For example in the case of the tree, if its apparent height and width increase, its distance has decreased. The increased or expanded state is the sentient force, the contracted state is the static force, and the balance or tensile strength between the two is the mutative principle. Mathematically, a x b x c remains constant. Hence, the perceived distance is inversely proportional to square root of the objective perception. It shows that the self-consistent idea of volumetric dimensions and interactions is imminent in the creation. Therefore our entire world is the product of the guna's. The Purusa remains the ever unassailed centre and ultimate material cause. The dimensional "a x b x c" point of view we may philosophically call Purusottama. So now we understand, why Prakrtii has only apparently crudified or reconfigured the original Purusa - there is no difference in quality of the guna's originally, or in the manifest universe. Perceiving that the "abc" of our world is really Parama Purusa liberates the mind from all confusion, while aspiring for the original "a & b & c" - the unbound and therefore unconditional state - adds a tangential touch to the idea of a cosmic cycle.

This is something not completely understood in modern physics, however there are interesting clues. For example, the famous Schrödinger equation of quantum physics is essentially based on an amount of "charge" flowing through a certain surface area. But instead of the equilibrium, the physical effect is used as an ontological basis, and as a result the cause is not properly understood and explained in terms of "probability" and "uncertainty". It is a case of unjudicious objectivation. For Parama Purusa, that is, for the Universal Entity, there is no such thing as uncertainty. Hence it is good to keep in mind that the subtle site of our perceptions does not lie in the brain, but in Consiousness itself - in philosophy called "The Lord of the senses".

In microvita cosmology there is a different and more precise approach to "equilibrium". Instead of "equilibrium", which is an approximation, we speak of "plus-or-minus equilibrium" (Sarkar, or "edge of equilibrium" in science). It is not discussed in terms of guna's but in terms of sub-waves and their fundamental modes of interaction, called the "Chambers of the Universe". It is a different line of thinking. Research as well as literary sources unanimously show that the volumetric state or aspect of the Universe, that is, the "planes of inferences" is enabled by a ratio 2 among sub-waves. This particular ratio maximum separates and distributes individual waves and makes them interact perpetually and energetically. Hence the fundamental state of the planes of inferences is 2 x 2 x 2. This fundamental ratio we may think of as a "subjective attractor" or internal "organizer" or "controller" mode. It is an energy equation, and the spatio-temporal dimensions emerge out of it. The nuclear state is enabled by the famous Golden Ratio (to infinite powers), which has mathematically been demonstrated to fuse sub-waves into a singular, unmanifest and simultaneous state. Allthough this state is unmanifest, it potentiates the entire Macrocosmic order - it is the engine of creation.

Hence, in microvita science, the universe exists in the form of a subtle, tensile and static, volumetric, "plus-or-minus equilibrium" vibrational state, and its fundamental modes (synchronized, dynamic, perpetual, unmanifest) are the "Four Chambers". These Four Chambers are objective as well as subjective, so they cannot be understood in a classical "objective" sense alone. In other words, no amount of conventional literature study or intellectual analysis alone is sufficient to understand microvita theory. In the words of Shrii P.R. Sarkar, "I think, by dint of our spiritual sadhana, rather our physico-psycho-spiritual sadhana, our minds will develop in all strata, and the power of conception, the power of conceiving, will also develop, and with that developed conceiving power, we will know all the secrets of these microvita".

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