The Shape of the Abstract
Is the Bhavastha of microvita cosmology a mathematical structure?



"Autonomous Cycle" - trigunamedia.com

By Pankaj / Frank van den Bovenkamp, Sept. 07, 2015
http://www.microvita.com/shape-of-the-abstract



In the context of microvita (and) cosmology, Shrii P.R. Sarkar introduced the term "Bhavastha" (Abstract) without any further explanation than that it is one of the new terms, not necessarily the same as the Mahat, Aham, etc.. of philosophy.

For something entirely abstract, in order to meaningfully relate to physical reality, another factor is needed bridging the two, and somewhat philosophically this we may say is the "Svabhava", the "characteristic bearing" of Consciousness.

Now, we cannot say in an absolute sense that the Abstract or Bhavastha is finite or infinite. Both are relative terms - in fact the term "infinite" is a finite concept. Instead we say, the Abstract is boundless, and only in relation to the created world, its imminent finite or infinite attributes may become discernible.

A very similar concept in philosophy is called "Purusottama" - rather, it is said that Consciousness has an imminent nuclear and radiant aspect, without at that point necessarily contemplating the Cosmic Cycle, or any other approach for that matter. In the deepest sense, it means that the only Entity binding Consciousness, is Consciousness itself - in other words, the Attributed lies readily implied within the Unattributed, and the relation between the two is essentially a-causal. Such line of thinking however comes close to Advaita (non-dualism) and is therefore less helpful for society. Duality is the reality of life. The process of waking up from the idea that reality is a Cosmic Cycle is called "Prati-saincara". It shows that self-reference is the "characteristic bearing" of Consciousness.

In microvita cosmology, Sarkar takes a somewhat different approach, which he refers to as "the silver lining between matter and abstract". Rather than saying, this is the "Purusottama" of microvita science, it is the characteristic bearing of the latter, whereas our intuitional feeling, approximation and apprehension of that characteristic bearing is philosophically speaking, the realization of the "Purusottama" stance. It is not an objective approach alone - it is subjective and objective.

From this point on we may be able to say something meaningful about the Abstract, that is, Bhavastha, for example in mathematical terms, and for this we can take the help of "sub-waves", introduced by Sarkar. What are sub-waves? Certainly, sub-waves are not a mere superposition on main waves. Rather, sub-waves are a special kind of decomposition of main waves, in the context of "Four Chambers" cosmology. A normal decomposition of waves, in an existing medium, does not reveal a deeper causality. However if the sub-wave decomposition of main waves implies a special kind of "solidarity", either in refractive or reflective style, among those sub-waves, rather, within the medium of waves and sub-waves, this yields a deeper causal bearing, and this deeper causality constitutes the "Four Chambers" of the universe. In other words, the Four Chambers each constitute different modes of sub-wave solidarity, unknown in physics today. And these modes are imminent within the Abstract, that is, within the boundless Ocean.

The sheer existence of sub-waves and sub-wave modes within the Bhavastha (in synchronized - dynamic - perpetual - unmanifest form) alone does not yield a mathematical structure of the Abstract. The mathematical form however is implied, it is imminent, and revealing this hidden structure we may say is the "Purusottama stance" in microvita cosmology. Again, the difference between the imminent and the manifest, or the (mathematically) unattributed and attributed is a-causal - both are two sides of the same paper. In the unattributed state, the nuclear and radiant aspects exist, but are pervasive and not easily detected. Everything happens at once. In the attributed stance, the nuclear and radiant aspects have become discernible.

There is a strong, inwardly acting force having (apparently) transmutated the original, boundless state, into a nuclear state, and mathematically this force must necessarily have the form of a vortex. Its center as well as circumference are purely subjective, whereas its inner differential movements are objective. In other words, through a sort of a vortex movement, the Abstract (apparently) turns into matter, and the original "Four Chambers" now manifest in the form of physical attributes. At the same time, there is a weak rebound effect of the matter-vortex upon the original Bhavastha, through which the original sub-wave modes appear as symmetries or geometries. This is the cause of life - it helps to steer energy in an unorthodox way. Various forms of secondary interactions bridging the matter-vortex and the geometrized Bhavastha, constitute the spectrum of sensory perceptions, and thus we may say that the increasingly subtle sensory experiences gradually re-constitute the original, unattributed state of the Abstract in an alternative fashion. Whereas the original Bhavastha is a seething ocean, the "Four Chambers" bring order, and thus we may say that the imminent (synchronized, etc..) sub-wave modes naturally re-normalize the boundless ocean of waves, causing life, individual perceptions, etc..

In synopsis, we cannot in absolute terms say whether or not the Abstract has a mathematical shape, but when life is created, the imminent forms of sub-wave solidarity and of vortex and radiant geometries are getting expressed. The role of the body, nervous system and senses is just to be natural. Everything in this universe has "a vibrational sound and a vibrational color", so the causal bearing of our perceptions is not the brain, but consciousness itself.


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