Concept of Time: Shrii Shrii Anandamurti

“Time is not an eternal factor. Because what is time? It is mental reckoning of the motivity of action. This mental reckoning of the motivity of action [means that] where there is no action, there cannot be any time.” [1]

“What is time? Time is psychic measurement of the motivity of action. So everywhere the psychic body must be present.” [2]

“Measurement is a psycho-physical action. It starts in the psychic sphere and ends in the physical sphere…Motivity functions in both the psychic sphere and the physical sphere.” [3]

“…time is not a well manifest factor; it is neither non-matter nor is it totally independent of matter. Even if we were to call time non-matter, we would still have to admit that time is dependent on objects. The symbolization of time is impossible because it is non-material. Moreover, it is impossible to form an idea of time without thinking of objects as its existence is dependent on objects.” [4]

“Those who believe that time is a continuous and uninterrupted flow from beginninglessness to endlessness; or those who imagine time to be a special form of energy that flows from beginninglessness to endlessness in a perpetual rhythmic dance, identifying her with the energy of creation, should think deeply about the subject. Generally the time factor is given importance by those people whose goal of life is material enjoyment. In fact the underlying propensity of enjoyment which causes certain people to recognize the time factor as the ultimate cause of creation is contrary to spiritual ideology, as is the doctrine of nature (svabháva).” [5]

“When a microcosm develops as a result of the combination of the fundamental factors, it gains an awareness of the time factor. Time, as the motivity of action, comes within its micropsychic capacity of measurement. Where the time factor has become linked with the fundamental factors, the developed mind is said to be functioning. In the flow of Pratisaiṋcara, the microcosm then rushes towards the Witnessing Force (Macrocosmic Consciousness). There is also a qualitative change in the nature of bondage. In Macropsychic conation, that complex structure, with the help of the subtler binding faculties, takes the form of developed beings or human beings, who move gradually along the path of progress with the indomitable vitality of spiritual inspiration.” [5]

“As there is no entity, psychic or physical, outside Saguńa Brahma, the experience of pain and pleasure is purely internal. And since the number of internal objects is unlimited, Saguńa Brahma’s pain or pleasure is also unlimited. The innumerable microcosmic minds within Him perceive time as an infinite entity. But as there is no spatial entity outside Saguńa Brahma, for Him there cannot be any awareness of the time factor as the measurement of pain and pleasure. Hence, He is beyond the periphery of the three realms of time. His emergence took place before the beginning of time, and His all-pervasiveness spans across the past, present and future. But human beings’ awareness of time does not extend very far into the past or the future.” [5]

“That which is beyond the periphery of the past is called akála. Human beings, individually and collectively, only have the capacity to comprehend a fixed period of time. With the advancement of knowledge the range of time can be extended, as depicted in the pages of history; but akála (timelessness) is beyond the reach of history. Parama Puruśa, though, certainly witnesses akála, and akála sees Him, too.

This entire universe is His manifestation. Even in the period which people call akála. He was manifesting Himself as an infinite number of microcosms, and is still doing the same today. Whatever there was, is, and will be, in the crude, subtle and causal spheres of the universe, is a special manifestation of the Supreme Entity. He is adorable to all objects born out of bhava (the bundle of reactive momenta responsible for the rebirth of microcosms). By accepting Parama Puruśa as the Nucleus of this supracosmic flow of imagination, unit beings can establish themselves on the path of progress. To assimilate the essence of that Supreme Entity with undivided attention and a pure heart is the highest sádhaná.” [5]

References

[1] Shrii Shrii Anandamurti, “The Causal Matrix”, 19 November 1965, Ernakulam, published in “Subháśita Saḿgraha Part 24″

[2] Shrii Shrii Anandamurti, “Dogma – No more”, 23 September 1979, Kingston, published in “Neohumanism in a Nutshell Part 1″

[3] Shrii Shrii Anandamurti, “The Goal of Human Ideation”, 18 May 1979 morning, Berlin, published in “Ánanda Vacanámrtam Part 12″

[3] Shrii Shrii Anandamurti, “The Primordial Cause of Creation”, Bhádra Púrńimá 1956 DMC, Bhagalpur, published in “Subháśita Saḿgraha Part 4″

[4] “The Primordial Cause of Creation”, Bhádra Púrńimá 1956 DMC, Bhagalpur, published in Ananda Marga Ideology and Way of Life in a Nutshell Part6 [a compilation]

[5] Shrii Shrii Anandamurti, “In Adoration of the Supreme”, Ánanda Púrńimá 18 May 1957 DMC, Monghyr, published in Ananda Marga Ideology and Way of Life in a Nutshell Part 7 [a compilation]

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About Suresh Emre

I have worked as a physicist at the Fermi National Accelerator Laboratory and the Superconducting Super Collider Laboratory. I am a volunteer for the Renaissance Universal movement. My main goal is to inspire the reader to engage in Self-discovery and expansion of consciousness.
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