Light and Time


Valid knowledge arises out of perception, inference, knowledge, and testimony which forms the saṃskaras-sanskaras in a person.The true knowledge and perception of the atomic self-are derived from the inner light. The external and internal lights have the same pattern. The potential of an atom manifests in different attributes based on its state of conjunction and motion. Complex atoms with different attributes are diverted by this potentiality. These distinct attributes are created by a matrix of space, time and number. Light has significance in this context as it is both an integrated element of matter as well as the medium that enlightens the internal space of the mind.

Light’s atom is so minute/quantum that it cannot be described completely. In the Kashmir school of Śaivism, both external and internal realities (consciousness) are characterized by resonance (spanda) of an atom and it is this resonance that creates the possibility of self-knowledge. The ultimate quantum movement takes place not in space and time but inside our consciousness. Assuming this is true, the light of consciousness and awareness of this light, have come together as a couple or an inseparable pair. The divisibility and flux of time is a virtual concept, which is the reflection of an endless and absolute time of Brahman( the divine self).The conceptual time is seen in cycles. The creation of the universe is beautiful and is viewed as a sport or amazement.

The divisibility and flux of time is a virtual concept, which is the reflection of an endless and absolute time of Brahman( the divine self)

The Vedic view shows a universe(or many parallel dimensions) controlled merely by well defined physical and subconscious principles. These principles can be found by means of timely observations. Human behavior is normally described by intrinsic tendencies and their nature. The universe usually looks materialistic but if you believe in the synergy of your mind and matter then it shows its dual nature. At a certain level the Vedic view of the universe is similar to the scientific approach but at another level, it acclaims the different approaches of searching the causes behind all events occurring in this universe.

The Indian view of consciousness is that the unity and the emotions of perceptive beings as being separated from others is a misconception. Indian culture agrees that consciousness influences universe by observation (dṛṣṭi in Sanskrit). This is similar to the quantum mechanical perspective of perception on a physical process by the quantum Zeno effect. Although one speaks of perceptions in quantum theory but the difference between quantum theory and Indian ideas is that there is no place in its philosophy for observers.

In cultural art Śiva (representing personal and universal consciousness) is shown as endless next to the resonant God(whose Mind and Self-represents Nature). Metaphysical representations of the cosmos show Śiva as a dot (of immateriality) inside the (geometric) substructure of the material universe. Much of Indian mythology is an interpretation of Indian epistemology in a metaphor.

The Purification Theory(saṃskaras-sanskaras)

How is a human driven to his actions? He is driven due to the presence of the saṃskaras-sanskaras which are latent impressions. Samskaras or sanskaras (Sanskrit: संस्कार) has several contexts driven meanings in Indian philosophy and Indian religions. One of these is “mental impression, recollection, psychological imprint” and this meaning is the basis for its use in Hindu philosophies, particularly in the development of its karma theory.A child is born with particular potential but what he gains depends on his experiences that shape him when he is particularly loadable and tensed. There are crucial moments in childhood when the intuitions and experiences are especially lasting.

The saṃskaras-sanskaras in a person keep on developing throughout a person’s life as they are sown deeply in the first couple of years of a child’s life. The saṃskaras-sanskaras create a path through which we see the universe. We cannot perceive anything without them hence, it is essential to have good saṃskaras-sanskaras in a human. But they sometimes become blinders and, one has to eventually ignore them.A yogi during the time of his peak knowledge is free of the influence of saṃskāras but when he comes to his normal state of consciousness, the saṃskāras, as habits of mind, take over.But a yogi has the potential to break the hold of saṃskāras/sanskaras learned in childhood by the means of constant practice.


The saṃskaras-sanskaras develop through our senses that either inhibits or encourage a particular impression. Some senses are biologically described, but other senses are developed from experience and doings(ex 6th sense). Meditation (dhyāna) and self-knowledge (svādhyāya) help in blocking the existing latent-senses or develop new ones. Patañjali in Vedas claims that this process is hard and painful. Thus both nature and nurture play a role as the powers of our mind has no boundaries. Every mental impression does not lead to the formation of an activator, but these impressions respond to inherited archetypes similar to the fundamental patterns underlying in our everyday life.

There are many kinds of saṃskaras-sanskaras such as impulsive, elastic, and reproducing imagination.An individual is not completely defined by his saṃskāras/sanskaras alone.

A human has three bodies:

  • Physical (sthūla)
  • Subtle (sūkṣma)
  • Causal (kāraṇa)

If the physical body is defined by the biological stimulation of an individual, the subtle body is the internal self, and the causal body is the deeper non-manifested self, that creates the internal life of an individual possible.


A person can be physically alive, as in the case of our brain when the person is dead. the nut may not necessarily possess subtle and causal bodies.The subtle body of a male can be female or girlish not because the person is lacking male organs but because of the influence and impressions recorded by his causal body.

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