Pinnacled
psychology versus intuitional science
A
feeling of irrefutable, substantial objectivity, and all the dualism,
clashes and confusion that commonly arise with it, is ultimately born
from conceptuality, that is practically, thinking. Therefore, it is
a typical human thing. On the other hand, it is not proper to say that
all animals live in a state of blissfull ignorance. They have awareness
and can have very sentient feelings but they are not capable of self-reflection.
Self-reflection is a human quality and this gives us the power of conceptual
thought. In the words of Shrii P.R. Sarkar: "animals live in
a state of sub-ordinate co-operation with the Macrocosm, humans live
in a state of co-ordinate co-operation with the Macrocosm".
['Animal' is that which is being animated]. This quality of relative
self-determination is the fruit of the intellect. This, in turn, allows
us to guide our mental propensities in the direction of wordly or subtle
resources. It
constitutes at the same time the beauty and drama of human existence
on its spiralling learning curve out of the marshlands of sensory sub-ordination.
This is the area where normal psychology is born. It is a study of the
intellect, that is, the effect of the discriminating principle in human
life, and not one of emotions in the first place.
Conceptual
thought involves both what is psychologically called the "objective"
and the "subjective" planes. It is the cause and very essence
of all duality, so all feelings of dualism or separateness essentially
sprout from a conceptual reality alone. No matter whether considered
"crude" or "subtle", as many wars have been started
and lifes have been taken in the name of subjectivity as in the name
of objectivity. It is the starting point of all psychology. Animals
can also feel joy or fear, but it is mostly devoid of I-feeling. The
only typical 'psychological' appoach toward animals is to address their
"animal dharma", that is eating, sleeping, fear and reproduction.
Human psychology only really starts after that. That is, at the onset
of conceptual thought where duality emerges, the human psyche is born.
The objective conceptual is the arena of traditional physical sciences,
whereas the subjective conceptual is the realm of spirituality. In the
latter case, this only emphasizes the fact that spiritual values are
really about
our personal relationship with the Divine, and as a matter of fact never
about the Universal Entity itself. In other words, the idea of a Supreme
Entity is ultimately a conceptual reality, a creation of the intellect.
That is, it is the conceptualisation of supreme subjectivity. Spirituality
is the cultivation of our personal relationship with the pure, with
supreme subjectity, and this is really pinnacled psychology. Likewise,
physical science is the cultivation of our relationship with the material
world.
However,
neither approach can explain the apparent transmutations in the Universal
Entity in a truly scientific style, that is, without assuming the convenient
reference point of the individual. Hence, philosophy fails to provide
a truly universal and transcedental approach to creation, and its apparent
solution is mostly but a translation of the individual condition into
cosmic terms, either material or spiritual. This approach ultimately
results in assuming an imbalance in the Universal Entity, which nevertheless
is considered ever unassailable at other moments of contemplation, and
this is the cause of all manifestation. But in reality the only imbalance
is that which is perceived or conceived by the individual. So it is
not the ultimate universal cause, it is the ultimate consequence of
a psycho-philosophical approach, imagining a universe where objectivity
and subjecivity are main constituents of all manifestation.
A very different and scientifically straightforward approach is Shrii
P.R. Sarkars microvita cosmology. In microvita cosmology, the objective
conceptual and subjective conceptual both exist, and are called Savishesa
and Niirvishesa respectively. However the difference with psycho-philosophy
lies with an alltogether different angle of impact, that is, another
transmutation complementary, and acting perpendicular to the traditional
transmutation of the subjective into the objective, and vice versa.
It is pointed out by Shrii Sarkar right when introducing the novel subject
of microvita cosmology: "allthough this is not an easy subject,
we should study the impact of the inferences on the propensities [..]".
This new approach of a direct, unbarred and entirely systematic interaction
between inferences and propensities lifts psychology out of its traditional,
personalised bearings into the bright stratum of intuitional science.
The
impact of this new intuitional science on traditional psychology may
be tremendous in that it can capture individual and collective psychological
phenomenae in truly universal terms. The way round, in order to unveil
the secrets of microvita, Shrii Sarkar is very clear on that we should
deeply study the human psychology, that is rather, bio-psychology.
In the new and emerging microvita sciences, we will no longer look upon
the "cakra's" as merely "psychological" centres
with some emperical relationship with glandular and nerval physiology.
The relationship between inferential waves (reminiscent of the "tanmatra's"
in philosophy) and the mental propensities (roughly "emotions")
was never before studied in a universal, trans-personal style. Now,
through what Shrii Sarkar calls the "enumeration and denomination"
of microvita, we may instead learn to understand the universal principles
not only creating the architectures of organic life, but which are verily
instrumental in all of creation, from atoms, to stars and other living
celestial bodies and star systems. And with that, the creation of mind
itself.
One
example which may come to mind is the effect of hormones on the human
body and psyche. This will no longer be understood in purely chemical
terms alone, neither in terms of "vibrations" which is but
unhelpful new-age terminology. Within their atomic make-up, hormones
carry the universal signatures of the various universal ways of how
inferences and mental propensities are aligned in a sustainable, life
regulating fashion. Thus they mediate between the psychic and the material
body. Likewise, genes mediate between the purely Abstract (cardinal
plane) and the physical planes, and sensory and motor organs between
the unit and the cosmos. The original inferences, that is, the emanations
of the cardinal plane are never devoid of some degree of life controlling
factor. The discovery, qualification and quantisation of these factors
is the science of microvita, and this can be applied to the fields of
physics, bio-chemistry and psychology alike. Microvitum as a unit entity
is but the universal system of inferences versus propensities expressed
within the atomic shelter.
Taking
the step from diagnosis to treatment, is how we can transmit life force
instantaneously and systematically to support and enhance all existence.
Homeopathy may be one first step in that direction, but it is not yet
accepted as a fully scientific method. Genetic technology will also
need to evolve in the direction of being applied microvita science.
Bio-psychology is the effect of equipoise or inequipoise between the
universal flows of life-force and mental propensities, on the nerval
and glandular systems. Hence, in philosophy was properly said that mind
emerges from matter. The system of how this takes place, is the subject
of microvita science.
The
freedom of choise in the light of microvita cosmology
In
his new science of microvita cosmology, Shrii P.R. Sarkar explains our
relationship as microcosms with the Universal Entity in a bright new
way, showing a new scientific direction which however is utterly congenial
with, and supportive of the personal, devotional stance of psycho-spiritual
philosophy.
In microvita cosmology it is seen very clearly, that allthough all of
Creation is very systematic, the scope for individual exploration and
evolution is virtually infinite - the microcosm is like a plant growing
up a wire mesh which gently supports and guides him into the direction
of the bright sun light.
The inner relationships among the subtle and the objective faculties
of the Causal Matrix as explained by Shrii Sarkar, are delicately working
together, providing both the "raw material" and the on-board intelligence
for the microcosm to develop itself. Truly, the Universal Entity is
the supreme Facilitator, and also the supreme Controller, but this is
surely not a control by force, but by universal attraction alone.
Thus we see that Krta Purusa functions as the universal source of life
force, and Jina Purusa as the source of pure objective flow. At the
same time, Krta Purusa is also the controlling nucleus of the universal
hierarchy of life, whereas the Jina Purusa is the controlling centre
of unit intelligence. That is, the cognitive power of each and every
evolving microcosm to discover its way in the infinite ocean of inferential
fluctuations.
The equipoise among the subtle and objective faculties of Creation is
entirely systematic and may take many forms, which are really universal
thought forms or archetypes. Only then, cognition and life force combine
to unfold the multivarious universe of colours, shapes, sounds, and
many other perceptions, along with the relative physical factors of
time and space, gravity and inertia. The enumeration and denomination
of these archetypes is the subject of microvita theory.
The result is an intelligent system of evolution as the universal modus
of all Creation, attributed with subtle and objective faculties, bringing
forth an endless stream of individual life forms on their unique paths
of evolution.
ed.
March 26, 2006
thanks
to Ac. Gatimayananda Avt. for proposing this subject
The
science of the Universal Entity
What means "everything is Brahma", other than in the usual psychological
sense? There's a simple test you can do, which needs no long spiritual
practice, to find out if it is really true, that everything is really
Brahma. It can be brought back to the simple saying, as it goes in Dutch,
"I can't see the forest for the trees". If you look at the trees, there
is no awareness of the forest, and if you consider the forest, you can't
think of any individual tree - it's either one or the other. That is
the reality of the moment, the eternal here-and now, and only our thinking
intellect makes connections where in reality there are none.
It's that simple: that which turns a mere collection of trees into a
forest, it is not the trees, it is not the forrester or the city council,
it is YOU - that is a physical, verifyable scientific fact. In philosophy
we call that "consciousness" that is, "Brahma". But what is "consciousness"..?
It is the never ending creation of a whole which is more than just the
sum of the parts. And it is not something exotic at all, because everything
we perceive, think or do is made precisely the same way: everything
is like that "forest".. a teacup, an elephant, but also ideas, feelings,
all the "good" and "bad"..
That is why we say "everything is Brahma" - because everything is a
creation of your own imagination. Not in a wishfull sense, but in a
sense that everything fits nicely together. This is the secret which
distinguishes it from a mere technical approach. It must form a meaningful
whole which supports all, otherwise it doesn't work and that's what
we call "chaos" - and chaos, that it is really the Prakrtii of philosophy.
So, what we call "Brahma", that which makes all as One, is
not a technical thing, but it is a scientific thing. It is intuitive
science, and it is the highest conceptual stratum. Shrii P.R. Sarkar
calls it supra-esthetics.
Another name for that meaningful "whole", created by our collective
imagination, when it has come in the periphery of perception, is: the
Universe. One could also write it as "Uni-verse", that
is, "One-song". it is not the product of our collective wishes,
but of our collective realisation of Brahma. So, as it is a meaningful
entity, therefore your wishes of what the world should be like cannot
be blind - they are always guided and rectified and ultimately turn
into that what makes real sense. In psychology we call this feedback
mechanism "karma" and in physics, this is the reason why we feel forces
like magnetism or gravitation. It is both the same, one in the psychic
field, the other in the field of physics. If you move an object against
its natural destination, we feel a reactive force, it can be gravity,
or friction.. This is physical karma, rather it is the law of karma
in the arena of physics. If you move yourself against your natural destination,
your divine dharma, this also creates a reactive force.
So, "karma" is not always a serious thing. When a baby learns to distinghuish
its mother from other people - this is also karma, the Universe helps
to sort out what is meaningful and truly supports you. Even, your world
can be very much the way you wish, but always in such a way that it
considers all else in a meaningful way. For example when you want to
become a dictator, you will attract people, or even be born in a country
with people who are less self-directed and crave for an external force
to guide them. Otherwise you cannot become a dictator, and you may just
get a referral to a mental hospital instead. And when you want to become
a social worker, you will attract another situation. You may attract
people who crave for inner guidance. It all serves a purpose.
And, it
is endless - because, what are the trees "made of"? Ultimately, all
is waves - not crude physical waves, but very subtle waves, that is,
waves of "Consciousness". You could also call it: "Fluctuations
of the Vacuum". It's a bit like quantum physics. Only, quantum
physicists do not know what takes quantum waves together to form a meaningful
whole. It cannot be a mechanical principle, because quantum physics
is a bit subtler. But they also do not know Brahma yet, they don't know
the Force that guides the waves. Therefore they argue, whether or not
it is the internal statistics of those waves how nature really works.
But to this day, they have nothing else but a superposition of philosophical
solutions.
Therefore,
we should never think of something, as if it is composed of smaller
parts. If you take four legs, a trunk, two big ears and a huge body,
does that make an elephant? No, that's the tale of Frankenstein, or
the tower of Babylon. By accident you might even take just two legs,
and what you have then? It is man's pride unleashed into the world.
But even, man-made objects like cars and computers are more than just
a stock pile of parts - they own some significance because of such or
such function. But they are not alife in their own right because their
significance is limited. That which is alife, its significance is unlimited
and its complexity is infinite. This is also a way to think of Brahma:
it is the Life of the living, in nature, and in your personal vivid,
esthetic and supra-esthetic perceptions alike.
Now we know, why P.R. Sarkar says, everything is but a wave - even an
elephant, but this is extremely difficult to understand for physicists.
They say big objects are far too complex to describe in terms of quantum
equations and therefore, gravity which deals with the biggest scales
and objects, they don't have any idea what that is. Now they try to
find it out with a new billion dollar particle accellerator, the Large
Hadron Collider (LHC) and 8000 physicists. They call it the "Higgs mechanism"
based on the "Higgs boson", a particle, but the thing they really need
to find out is how everything works together in harmony. That is not
likely to be incorporated in a single particle. But it can be incorporated
in a wave, because unlike a particle, a wave goes through all the phases
of creation. A wave carries all the forces of Nature in a harmonic way
- this is the secret.
It is amazing that in this time which we like to think of as "scientifically
advanced" - scientists are still light-years away of even a rudimental
understanding of the Force that guides the Universe on the big scale.
Significance and meaningfulness, the result of the innate spirit of
being more than the sum of the parts, that is what shapes the Universe,
and at the same time deeply connects your life and perceptions to the
bigger Universe in infinite ways. It is the truly scientific proof that
the same force which guides the stars, guides you too - there is no
difference at all. So, that's why we say "everything is Brahma" or for
that matter, "everything is composed of Brahma".
ed. sept.
22, 2007
