Microvita theory versus Advaita Vedanta

By Pankaj / Frank van den Bovenkamp, Oct. 01, 2015

Microvita science is not (partially) dualistic philosophy, however that doesn't make it a sort of Advaita philosophy. Microvita science is a theory which can be useful for society.

Advaita teaches that nothing exists. But in order to be able to say that, to be able to think along that line, something must exist to begin with. You keep thinking in terms of objectivities, no matter whether you believe they exist or not. Better is to say that nothing happens. To be able to say that, to be able to have such kind of thoughts, something must be happening first, yet it is a somewhat subtler approach. Still better is to say, nothing is. To be able to say that nothing is, something must be. Why is this the subtlest approach? Because the Entity that must be, for you to be able to think that it is not, is a-causal. Therefore, to think "I am" or to think "I am not" makes no difference - it is beyond all conditions of appearance and disappearance. "I am" always is, no matter what you believe, no matter what happens, no matter what exists or not. "I am" will never leave you.

In microvita science we make this something practical. The "I" in the planes of inferences becomes the "Known-I" and this is matter. Likewise, the "I" in the psychic worlds becomes a form of existence, that is propensities, psychic worlds, etc.. This is the "Done-I" - it gives depth and color to the sketchy, heuristical outlines of the known world. So, it is a different line of thinking, unrelated to the "Mahat", "Aham" etc. of philosophy. There is no dualism, so there is no need to spend time on philosophical dialectics.

Now, the path from A to B is a different one than from B to A. That is why emotions cannot be "un-Done", nor can supreme incentives, that is, generic seeds of inspiration, be "un-Known". You cannot close your eyes and you have to follow a certain path, a certain style. So, what is the philosophy of a microvita scientist? He or she looks upon different expressions of the "I" in different microscopic and macroscopic worlds, and in the many planes of the universe, as the "characteristic bearing" of one universal stance, one single universal physico-psycho-spiritual theme, specialized rather than dualistic, non-dual rather than non-dualistic. And out of that stance, practical solutions for the whole society can be created.

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