Relative Worlds, Part 5
BY: SUN STAFF
Srila Bhaktisiddhanta as a Child (center)
Ju1 04, CANADA (SUN) A seven-part lecture delivered by Srila Bhaktisiddhanta Sarasvati Thakur in Calcutta, 1932.
We now proceed to say a few words on transcendental relativity. Hitherto we were noticing the question of relativity in phenomena, which has the intermediate position between Immanence and Transcendence. The usual tendency of rubbing out the relativity in the Immanence or in the Transcendence is observed to gain the supremacy in the two positions. The Immanence and the Transcendence would have no manifestation which is considered as the conspicuous feature of an insensate observer. The imperfect manifestive world does not want to supplement the inadequacy by the extension of appropriate relativity.
The phenomenal observation has decided to eliminate the relativity, on the basis of imperfection, in the two wings of Immanence and Transcendence. The solution of the extension and unusual curtailing tend to verge on relativity, which should be no factor in the conception of different situation from phenomena. So transcendental relativity is quite unintelligible at the very outset, but we are out to deal with the same. Is transcendental relativity irreconcilable by the apparent contradiction, or can these two have harmonious affinity?
The Absolute craves for a singular situation where no relation could find place in our mundane reason. We need not be disturbing the Absolute by accompanying anthropomorphic suggestions when we talk of the Absolute, Who is quite different from the views entertained by mundane relativity. In the mundane sphere we are the judge to accept a particular view, though we are sometimes forced to change our views by unexpected revelation of hidden Truths.
Our analytic exertion may give us some hope of entering into the particular details of the Absolute by the synthetical method. The synthetic method has been observed to suit best in the inspection of phenomena. But in the Absolute no synthetic method can work out its way, as the word 'Absolute' has monopolised as an autocrat not to allow any plurality which would have a conflicting situation. However, the Absolute may show us some delineative manifestations which will permit analysis of the Absolute.
Why should we deprive the Absolute of His eternal manifestation by our approaching? The rationalist would shudder at the very thought of an Inspector of the Absolute. He will then pass a quarantine to the observer when the Absolute becomes a part of the whole which is going to locate the three distinctive positions, as are often found in the phenomena. The objector will not allow us to transcend the phenomena, keeping his existence which, in his view, is one of the components of phenomenal existence.
Our present conception is so concretised with perishable materials that we cannot differentiate the Absolute from mundane pieces of perishable matters. The Absolute, in our present view, cannot have manifested entities, and we are prone to confuse the interpretation of the Absolute with non-absolute to the elimination of plurality. The plural phases of Absolute should not have any reference to mundane manifestation, except by a resemblance of the seeming features we observe through our senses. The Absolute entities should never be identified with the mundane transformable enjoying position through our errable senses; but entities who only have engagement with the Absolute are inerrable, even in this mundane world, having connection with the Absolute.
Though the seeming conceptions have similarity, both in mundane and transcendental worlds, still they have a distinctive reference of the question of temporal and eternity. All mundane conceptions have a differentiative aspect between the exoteric and esoteric comprehension of the thing; the factor of Immanence is involved. In the Absolute there cannot be any trace of this bifurcate position. The Immanence and the phenomenal conceptions are identical in the Absolute, though possessing different phases and different units, peacefully conglomerated without any disruptive situation of the mundane atmosphere.
The unspeakable extension of the Transcendence, though observed in the phenomenal view to have stopped all sorts of variegated positions, still maintains a resemblance of manifestive nature, and this Transcendence has analogous relation, just as phenomena to Immanence. The seeming feature which is considered as exoteric inspection of phenomena becomes a subconscious element of things; whereas, Transcendence has the full conscientious eternal conception by a spark of Absolute, an unconditioned soul, who is free from the phenomenal clutch.
The factors of matter and spans of time serve as infinitesimally small esoteric reference when we speak of the full-fledged Eternal Transcendence. The Transcendence has scaled up this time from the cubical expansion to the entities of higher dimensions. Persons who are inured to talk much of matter and entangled with the physical liabilities may, by their limited conception, impede their course of investigation, and would naturally tell us that such a view of Transcendence has come out from the factory of phenomena in enjoying mood. But we would not encourage them to be so audacious as to exercise their crippled senses for decisions of viewing higher things.
The certitudinal gnostics may rely on their mundane senses like the agnostics, and would like to exploit all healthy eternal feelings associated with the Absolute Harmony. The working of these two entities has played agreeable and disagreeable parts in the present land of transformation; but in the Transcendence there is no question of disagreement between the eternal entities, who have no susceptibility of being inharmonious to one another, and so the transcendental plane has got an Absolute value which cannot admit the deformities of an anthropomorphist.
There is no occasion of a black and undesirable sight as we can prefer the admissibility of a challenge. No foreign hallucinative ideas could be ushered into the manifestive phases of the Absolute. Our present senses require regulation by the transcendental association which will give real value of the Absolute instead of a contradictory value from the deformed perishable relativities.
The question comes then that the impediments of opaque quality of vision, of the inaudible sounds of our aural reception, of the insipidious tastes, or unpleasant smells, and of the defective dermal conception of external things, can have no trace in the Transcendental Absolute. He has a distinctive character of transparence, continued auricular reception, exceptionally fine inebriating fragrance, tasteful dishes for ingressing purposes without any defects of egressive easements. He has soothing without burning sensation or any sort of unpleasantness of any mundane sense, but has senses that are made up of Transcendental Absolute. So, there in Transcendence, all sorts of incongruent phases are continually crammed in whenever such entrance is pressed through the mouthpiece of gnostic exertions.
The nature of phenomena has a similar nature of Transcendence, save in the eclipsed view of the Eternal Manifestive Blissful Emporium of extended gnosticism. The impoverished phase of the excellent aesthetic culture cannot have a comparison with the Transcendental Sublime Beauty of the Acme of the Absolute. But the most welcoming different values of the reciprocity of our transcendental senses cannot come to our mundane situation.
Our mundane empiricist would consider to break his limbs in his long jump to the Transcendence, but he can have such a long jump only if the Transcendental Agent injects him with the super-excellent, cogent, nonshaky qualities of comprehending the entities of higher dimension, which are above all worldly material range. There we find inconceivable majesty, cogent potency, acme of prestige, fame and honour, beauty; allsided prudence and dissociative faculty from perishable existence are concentrated in the Absolute with a Manifestive Nature devoid of undesirable sensual experience. This super-beautiful gnosticism will be found identical with the Transcendental Love, and the Absolute Entity should have the unalloyed Eternal Blissful Existence of Pure Knowledge, Who can accommodate all undesirable conflicting situations in the most coveted Eternal Harmony.
No negative situation of the Transcendental Absolute, possessing all eclectic features, can be entertained in the Transcendence. The relativities of the sentient world have a very strong footing in the Transcendence, besides an eternal treasure house from which mundane eclecticism could emanate and stand.
No pneumatologic exertion can give us relief from the association of enjoyable things, which in their turn trouble us in our present sensorial play. But this has shown a similar feature of the Manifestive Absolute, though in a crippled form. Our rhetoricians intercede at this stage to reconciliate more or less the conflicting nature of the two manifested planes. The relations here tend to bring in transitory love, but whenever any undesirable feeling disturbs us, we hasten to resort to an immaculated position. The innate impulse in us always seeks for a desirability, and when this taste is troubled we are found to hallucinate for an insipid situation, checking all the manifestive phases.
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