Space-Time and Liberation
The relativity of space and
time is the reason why it is possible for everyone to transcend space and time
and attain realization of the Ultimate Reality. Inasmuch as the whole world,
including our body, is a product of the space-time operation, there is only
space-time, and there is nothing else anywhere. Some philosophers say that we
are totally caught within the phenomena, and there is no possibility of
contacting the Ultimate Reality. If that is the case, we are doomed forever.
But it is also said that space
and time are relative. If one thing exists because of another thing, neither of
them exists independently. As there is a borrowed existence on both sides, no
side can exist entirely independently. Time is necessary for space; space is
necessary for time. Hence, modern thinkers call it space-time.
As we are also the product of
this relative interaction between space and time, the whole world-stuff being
that, there is nothing permanently existing anywhere—neither our body, nor the
world of nature, nor the sun, moon and stars.
If we are mere puppets,
products of this indescribable phenomenon of the space-time complex, then there
is nothing more to say. It is like living in a concentration camp without
knowing where we are staying, why we have come, and what we are supposed to
think. It is a complete blockage of even the process of thinking, because of
space-time intervening even in the process of thinking. Philosophers who are
very acute in this matter concluded that even the mind cannot act without space
and time. So who is going to think of that which is above space and time?
But Self-realization is a
great possibility. How?
Yesterday can become tomorrow;
tomorrow can become present. There is no systematic arrangement of the order of
space and time existing permanently everywhere in the cosmos. This idea of
past, present, future is connected with the way in which the consciousness
perceives the operation of space-time outside, and in the operational process
of any individual observer being conditioned by the space-time there is an
interaction of relativity between seeing and the nature of the object, so that
you cannot know what is actually happening. But if this relationship of the
observer and the observed phenomena of space and time changes during the
process of evolution, then immediately today becomes tomorrow, and a person can
come tomorrow and leave yesterday. In this circumstance of there being an
infinite number of space-time relations on the basis of infinite types of
connections between the seer and the seen, there are infinite universes, and
infinite gods are ruling these infinite universes.
Understand that there is
nothing whatsoever existing independently. Neither are you existing, nor the world. If you are involved in the world
of space and time, you cannot make any reference to the world of space and time
because that reference will apply to you also. No one can say, 'I am here' or
'that is there' because this 'I' is vitally connected to the existence of that,
and 'that' is vitally connected to the existence of this. What do you
understand from this? Everything is interrelated in such a way that nothing can
exist independently. Everything exists by the operation of all the things that
are taking place in the universe, so that every individual, so-called, is a
universal unit."
Nothing is in one place. That
idea of space is again due to the involvement of the operation of space-time,
of which you are also made.
The conclusion is that nothing
is going to obstruct you in your Self-realization. There is nobody so daring
that they can put a stop to your attempt, because there is no 'you', and also
there is no separate effort. The whole universe in its totality is aspiring for
itself in its highest possibilities. Sadhana is done
by the universe, not by you, me, or anybody. Neither you nor I exist there. It
is like everything being everywhere. You do not know what is where. It is
sufficient for you to illumine yourself and awaken from the dream of this world
perception.
This is why every action is a
total action. Nobody does anything anywhere, and anybody who thinks that he or
she is doing something is a fool because somebody else is operating in a total
fashion at the back of this so-called individuality.
"Everything has been done
by me," Lord Krishna tells Arjuna in the Bhagavadgita. "I have
already done what you are trying to do now." Here again is the question of
relativity. Even before the Mahabharata war took place, Lord Krishna said,
"I have already destroyed these people." This is the Ultimate Reality
speaking to everyone involved in space and time. This is the foundation through
which you have to operate your mind.
The whole misery of life is
due to the wrong belief that there are permanent things, solidly existing like
a stone wall. There are no stone walls here. They are all like mist appearing
as a pillar, which will melt into nothing by the rise of the sun of knowledge.
Before you start anything, you
must have a clear understanding, viveka. Viveka means clear understanding of
the nature of things—the capacity to discriminate between what is really there
and what is not there. If this is known, you will know that you cannot have any
kind of inward longing for anything in this world. Vairagya
automatically follows, as sunlight is automatically followed by the departure
of the darkness of night. Vairagya—detachment
and desirelessness—need not be exercised with effort. They automatically
follow, and then the structure of the whole universe is known. So viveka and vairagya are considered to be
primary qualifications. They are not two things, just as space and time are not
two things. They are one only. This is rational conviction, which consists of
the illumined perception of things through viveka and an
automatic detachment from all conditions which cause attachment.
But there is also a need for
emotional training. Generally, the intellect and the emotion do not act
together. Often the intellect defeats the purpose of the emotion, and the
emotion defeats the purpose of the understanding. People live a torn life, and
have a dual personality. On one side they are very intelligent, and on the
other side they are very foolish. It should not be this way.
Your feelings and longings,
and the operation of your emotions should be harmonized with what you have
concluded with your reasoning and understanding. Then this combination of
reason and feeling, like a chemical action of two substances, bursts forth into
what is called intuition, which is nothing but the blend of understanding and
emotion. When they are blended together into a coherent totality, there is a
bursting of the intuition directly into the nature of things. This is the
second qualification. The last one is intense longing for liberation. If you
have a longing for liberation, you have done your duty. That longing itself
will take you to moksha.
Continue to read:
Universality
of Being by Swami Krishnananda
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