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Philosophy and physics

Vikram H. Zaveri
B-4/6, Avanti Apt., Harbanslal Marg, Sion, Mumbai 400022 INDIA
(Dated: August 3, 2011)
Some of the highly regarded ancient philosophies of the world proclaim that the universe originated
with a vibration in an ocean of unmanifested fundamental substance called energy. The universe so
originated undergoes cyclic evolution and involution implying cyclic nature of time. The author has
attempted to relate this philosophical concepts of the origin of the universe and the time with the
prevailing mathematical concepts of the modern science. This paper is a synopsis of the philosophical
interpretation of a mathematical theory called periodic relativity, so developed elsewhere. It is
proposed that the vanishing of the quantum invariant in an absolute sense can be associated with
the cosmological theories of Vedanta, Tantra, Sankhya, Purana, and old and new testaments.
Keywords: Philosophy, Cosmology, Time, Relativity.

1. INTRODUCTION Brahman (i.e. Purusha) as the only reality and considers

Here we will make an attempt to understand what var-
ious phiosophies of the world have to say about the origin
of the universe. Vedanta, Sankhya and Tantra are three
competing philosophies associated with the most ancient
scriptures of the world called Veda. There are four books
of Veda. Vedanta means the end part or concluding por-
tion of Veda and consists of three category of texts called
Upanishads [1], Bhagvad Gita [2] and Brahma-sutra [3].
Maya (i.e. Prakriti) as unreal [5], having only illusory
existence. The famous example of mistaking a rope for
a snake is put forward by Vedantins to explain the con-
cept of Maya (illusion). Vedantins hold that the universe
is unreal and Brahman alone is real. Tantra philosophy
points out a middle path by recognizing Prakriti or the
manifest universe as real at the same time diering from
Sankhya in proclaiming that Prakriti is not separate or
independent from Brahman (Purusha). Sri Ramakrishna
[6] has described Brahman and Sakti (Prakriti) as iden-
These are mainly commentories on four vedas. There are
108 upanishads, of which about dozen are considered ma-
jor upanishads. Bhagvad Gita is extracted from the great
epic Mahabharata. Brahma-sutra presents the teachings
of upanishads in logical order and in a condensed form.
Puranas are 18 in number and depict mythological ex-
ploits of gods mixed with vedic discourses.
The fundamental dierences between the cosmol-
ogy of Sankhya, Vedanta and Tantra are discussed by
Sir John Woodroe [4] in detail. Sankhya and Vedanta,
both hold that creation is the appearance produced by
the action of primordial energy existing in association
with the principle of intelligence. The initial creative
motion which disturbs the equilibrium of three Gunas of
primordial energy is known as Cosmic Sound (spandana)
in Tantra philosophy. Sankhya philosophy goes beyond
ashes the knowledge of the object. This reaction of the
tical, like re and its power to burn, or like milk and its
whiteness or like ocean and its waves. If you accept one,
you must accept the other. When thought of as inactive,
He is called Brahman, and when thought of as active, the
creator, preserver and destroyer, She is called Primordial
Energy.
Here we digress to elaborate on Vedantic concept of
Maya(illusion). There is a sriking similarity between
Vivekananda's thoughts [7] and Swedenborg's thoughts
[8] concerning the cause of the observer's perception of
sights and colors. Vivekananda has frequently stated that
the cause of the human sight is due to the following se-
quence of events. First comes the external vibration due
to light; second the nerve motion that carries it to the
mind; third the reaction from the mind along with which
the scientic concept of primordial energy in declaring mind and the
ashing of the knowledge is what is called
that this vibration exists in causal body, in subtle body spiritual in
ow by Swedenborg. Because the
ashing of
and in gross body. The rst cosmic vibration is symbol- the knowledge of the object is independent of the exter-
ically represented by the sound Om. This rst vibration
is what has been described as 'word' in the Gospel ac-
cording to John which opens with the declaration 'In the
beginning was the word, and the word was with God,
and the word was God.'
The fundamental dierence between the Sankhya
and the Vedanta is that former regards both Purusha
(observer, witness) and Prakriti (nature, energy) as real
nal sense stimulus, sometimes it is possible to mistake
a rope for a snake or have dreams and spiritual visions.
Vedantins hold that the observer's perception of the en-
tire universe is just like mistaking a rope for a snake [9].
i.e. mistaking the absolute for the relative. As long as
the false perception persists, the snake appears real.
The doctrine of creation described in various philoso-
phies such as Vedanta, Tantra and all the 18 Puranas has
and independent of each other where as the later regards its roots in the Sankhya Philosophy rst expounded by
the sage Kapila [10] thousands of years ago. According
to sankhya philosophy, in the beginning was the Purusha
and the Prakriti. Purusha is the unmanifest conscious
 Electronic address: zaverivik@hotmail.com

principle, the observer and the witness. Prakriti is the
primordial energy consisting of three gunas or qualities
(sattva, rajas and tamas). We digress here to compare
the concept of energy as understood by the physicists
with that given in the philosophies. For physicists, en-
2
was without form and void. These waters must be under-
stood as the primal energy with the three gunas sattva,
rajas and tamas in equilibrium. And the next sentence
says, the spirit of God moved upon the face of the wa-
ters. When you move waters, naturally you get waves.
ergy is something insentient because physicists generally Therefore the rst movement was the vibration. The
deal only with the gross matter which philosophers put rst vibration must be of a very subtle (or rather causal)
under one head called Tamas. Tamas encompass only 10 kind comparable to the vibration due to human thought,
of the total 24 categories that evolve out of the primor- which can not be detected by any instruments. It was
dial energy. The remaining 14 categories fall under either only latter that the God said let there be light and thus
Sattva or Rajas. These 14 categories include ner ma-
terials of creation which are used to create entities such
as intelligence, mind, ego, senses, organs of action etc.
Here by senses is not meant the external organs such as
eye or ear etc. but the inner centers in the subtle body
where all the sense perception converge. Thus, in the be-
ginning was the Purusha and the Prakriti. Prakriti was
in a state of total dissolution as all the three gunas were
in a state of equilibrium. At the end of this total disso-
lution, the Supreme Lord, the Absolute enters both the
unmanifest Purusha and the Prakriti and agitates them.
When unmanifest is thus agitated, the Mahat or Ishvara
is evolved and in its turn it evolves the universe through
ow in one direction
its successive evolutes consisting of 24 categories which
are Intelligence, Ego, Mind, Unmanifest, 10 sense organs
we had grosser form of electromagnetic vibrations.
A. Periodic relativity
In order to mathematically relate this ancient
concept of universe beginning with a vibration to the
present day science, I have evaluated some of the funda-
mental concepts of the relativistic and quantum physics,
and the associated formalism [11, 12]. Here we arrived
at the conclusion that space-time is not only curved but
also wavy and that time does not
but is strictly a periodic or cyclic phenomenon. Further
we derived an expression for the quantum invariant
(ve of perception and ve of action), ve subtle ele- which can vanish in an absolute sense when the energy
ments (such as light, sound etc.) and ve gross elements and frequency of the associated wave approach innity.
(earth, water, wind, re, space which cover all 111 ele- In this case the space-time continuum connecting two
ments known to modern science). All these 24 categories points gets completely obliterated and the resulting
are also mentioned in Bhagavat Gita, chap.13, sloka 5. sub-quantic medium resembles a singularity. Such a
About the evolutes of ve gross elements, it is men- singularity suggests an equilibrated state of primal
tioned that the ve subtle qualities (i.e. tanmatras) energy devoid of ripples which we called the unmanifest
were rst evolved from which were created the gross ele-
ments, each characterized by the respective gross quality.
Thus from Subda (i.e. word or sound) evolved Akasha
(i.e. space or ether). This is like saying that when a
wave appears, the wavelength comes into picture. From
energy. Bhagavad Gita declares the existence of two
unmanifested states. One is the lower state of the
unmanifest prakriti (nature, energy) and another is the
ultimate unmanifested state of the supreme purusha
(Purushottama, observer, witness). The vanishing of the
Akasha successively evolved wind, re, water and earth
with their respective qualities of touch, color/form, taste
and smell. Each successive evolutes had the quality of
the previous one added to it, i.e. wind has two qualities
sound and touch. Fire has three qualities: sound, touch
and form/color. Water has four qualities: sound, touch,
quantum invariant represents the unmanifest prakriti.
This repose is disturbed when initial vibration sets o a
chain reaction of creative processes. With the vibrations
comes the periodic phenomenon. Therefore, in the
beginning was the vibration, and the vibration was with
energy and the vibration was energy. The vanishing of
form/color and taste. Earth has ve qualities: sound, the quantum invariant leads one to conclude that energy
touch, form/color, taste and smell. From this it is clear and vibrations are not independent entities. Nowhere
that the sound or vibration permeates everything.
If we look at the Old Testament, the book of Genesis
opens with the statement;
In the beginning God created the heaven and
the earth. And the earth was without form
in the observable universe can one nd any form of
energy which is not in a state of vibration. The analogy
of oneness of the waves and the ocean when former
subsides will suce to explain the vanishing of the
quantum invariant. Another conclusion is that the space
and energy are equivalent. There is nothing like empty
and void; and the darkness was upon the face
of the deep. And the spirit of God moved upon
the face of the waters. And God said, Let
there be light: and there was light.
Here again we must infer that the waters referred in this
scenario can not be the ordinary water that we know, be-
cause the previous sentence made it clear that the earth
space. All space is either lled with vibrating energy or
with the unmanifest energy in equillibrium. One cannot
conceive of space without associating it with some form
of energy. In other words, space-time of Einstein's theory
are mere imaginary artifacts superimposed on vibrating
energy which is the only real substance. Similarly
concept of time as adopted by Einstein's relativity and
Newton's classical mechanics assumes that the time is

linear and
ow in one direction from past to present and 2. PHILOSOPHY BEHIND VIBRATORY
from present to future. This prevailing concept of time
moving in one direction is a self-imposed illusion of the
mind, just like imagining a blue sky which in reality is
colorless, or riding a marry-go-round while all the time
thinking that we are moving forward. Other authors
have arrived at similar conclusion by analyzing the block
ying away from each other. The case
universe concept [13]. In periodic relativity linear time
is replaced by periods of the waves which are inverse of
frequency of vibrations.
B. The observer
Relativity theories mainly deal with the interac-
tions between the observer and the observed. During
3
COSMOLOGY
The philosophy behind the big bang theory was
born in 1927 with a proposal from the Belgian priest
Georges Lemaitre followed by Hubble's discovery that
the galaxies are
of the steady state cosmological theory is somewhat un-
usual. The philosophy behind this theory was born while
a group of scientists were returning home after watching
a ghost movie! The philosophy behind vibratory cosmol-
ogy comes straight from the scriptures such as puranas,
tantras, sankhya, vedanta [14], and old and new testa-
ments which have established themselves over a period
of thousands of years. This philosophy can be summed
up as follows.
1. The universe began with a vibration or word des-
ignated by the symbol Om [15].
2. The universe evolves from the primal creative en-
the last century much scientic progress has been re- ergy also called Sakti.
ported concerning the observed but very little has been
said about the observer. This treaty puts more em- 3. The universe undergoes cyclic dissolutions accord-
phasis on the inner workings of the observer during the
process of observing. When this unmanifest is viewed
through the limitations of the manifested energies, as
is usually done by an individual 'observer', it appears
as empty space, which in reality is a redundant descrip-
tion. Heisenberg's uncertainty principle would rule out
any possibility of detecting the existance of unmanifest
energy. This statement is true if the observer depends on
some external instrument for acquiring such knowledge
through the agency of his mind. By their very nature,
both the physical measuring instrument as well as the
mind of the observer are in a state of vibration. The
knowledges acquired by such processes are in the form of
thoughts which themselves are states of vibrations of the
subtle energy. Therefore there is no way for the observer
to get a real feel as to the state of the primal energy free
from vibrations. However, observer himself being rooted
in the equilibrated primal energy, if he can manage to
bring his own mind to a state which is completely free
from any vibrations (easy said than done), i.e. free from
any thoughts whatsoever (and yet not sleeping), then he
is able to detect his own primal state of being free from
any vibrations. Here the distinction between the observer
and the observed is lost. Hence such knowledge acquired
by the observer is called self-knowledge in vedantic liter-
ature. Vedanta declares that this unmanifest is knowable
and implanted in the hearts of all beings and is of the size
of a thumb [1].
ing to yuga classication scheme based on cyclic
time.
We shall see how all these well known philosophi-
cal ideas can be related to the mathematical model we
discussed for explaining the vanishing of the quantum
invariant. A very early attempt at relating this philos-
ophy with mathematics is recorded in one of the letters
of Swami Vivekananda [16, 17]. Referring to his dis-
cussion with Nikola Tesla (the inventor of ac induction
motor and ac transmission system, and a collaborator of
Thomas Edison), Swami wrote,
Mr. Tesla was charmed to hear about the
vedantic prana and akasha and kalpas, which
according to him are the only theories modern
science can entertain. Now, both akasha and
prana again are produced from cosmic ma-
hat, the universal mind, the Brahma or Ish-
vara. Mr. Tesla thinks he can demonstrate
mathematically that force and matter are re-
ducible to potential energy. I am to go and
see him next week, to get this new mathemat-
ical demonstration. In that case, the vedantic
cosmology will be placed on the surest of foun-
dations.
Here prana means vibration or force which can be causal
(such as Om), subtle (such as human thought) or gross
(such as the motion of lungs and heart). Akasha is like
primordial matter or space. Kalpa refers to certain pe-
The kingdom of God cometh not with obser- riod of time in the yuga classication scheme. In this
vation; Neither shall they say, Lo here! or, vedantic scenario of creation, the universe begins when
lo there! for, behold, the kingdom of God is prana acts on akasha or when vibration acts on primor-
within you. { Luke 17:21. dial matter.

A. Experiential proof of the theory
Therefore in the beginning was the sound or word
or vibration. Now this idea of universe arising from sound
has been scoed at by many individuals, especially in the
west, and one of them is John Dobson [18], a staunch
admirer of Vedanta, whose book Advaita Vedanta and
Modern Science aroused great deal of my interest in the
search for a link between vedanta and science. Here I
quote his opinion about Om from his book.
. . . the entire Indian nation thinks that this
universe arises from sound. But that is
wrong. They have even designated the sound:
It is Aum. But the energies of this universe
do not arise from sound. Sound arises by
transformation . . .
Now, what is meant by sound in scriptures is not the
ordinary sound that travels through the medium of air;
it is not even electromagnetic signal. This sound Om is
much more subtle than all the gross sounds known to
4
able to develop what is called a third eye or spiritual
eye mentioned in Bhagvad Gita (BG 11:8), with which
to observe movements of the subtle and causal energies,
beyond which lies the Great Cause, the unmanifest. The
unmanifest being more conscious than the borrowed
consciousness that the yogi has, there is a factor of
grace involved; which limits what a yogi can and cannot
do with his disciplined body-mind complex. Symbol
Om also represents four states of the mind. Everyone
has awareness of the three states; waking, dream, and
deep sleep. The fourth state is a superconscious state
called Turiya, which is accessible to yogis. When a
yogi experiences this fourth state, it becomes so real
to him that if he manages to return to the relative
plane of existance, the experiences of the waking state
then appears to him to be unreal, unsubstantial and
speculative like the shadowy experiences of the dream
state.
Since our theory proposes one indivisible con-
sciousness in the entire universe [22], all the observed
individual consciousness behind various life forms must
human beings. As a matter of fact only yogis can hear
this causal sound in their meditation, for which external
ears are not necessary. Sri Ramakrishna used to give a
simile of the waves and the ocean and the oneness of
both when the waves subside to explain his mystical
experiences concerning AUM (Om) and its meaning
have some connection with this innite indivisible
consciousness and therefore it must be possible to
experience such an indivisible state of consciousness.
Therefore the theory presented here is in agreement
with the knowledge of those who have experienced such
a state [2, 3, 9, 19, 20, 21, 23, 24, 25]. In these cases
[19], see appendix A. This should be treated as the rst
experiential proof of this theory. The second experiential
proof comes from the records of mystical experiences of
Swami Muktananda [20] where he describes the various
nada (sounds) that he heard and how a yogi hears
the human body itself becomes a laboratory and the
pure mind an instrument of detection. Hence these
experiences should be treated as proofs of this theory. In
most cases such experiences are so overwhelming that it
dissolves the instrument of detection. It is like a salt doll
chanting of Om before nal illumination and ecstasy.
How this sound Om is self-begotten and self-existent
and not created or composed by sages and abbots like
the various mantras of dierent sects; see appendix B.
The third experiential proof comes from the records of
mystical experiences of Paramahansa Yogananda [21].
trying to measure the depth of the ocean. The moment
it enters the ocean, it dissolves. Then who is left there
to tell others about the depth of the ocean.
Eventhough we have ruled out the possibility of ex-
This experience made him realize that the spirit of God perimental verication of this theory, there are certain
is exhaustless Bliss. This also made him see the entire byproducts of the theory that can be subjected to con-
cosmos glimmer within the innitude of his own being.
Finally he heard the creative voice of God resounding
as Aum, the vibration of the Cosmic Motor which he
explicitly relates to the word mentioned in John 1:1. See
appendix C.
We have no choice but to rely on these experiential
proofs because earlier we have ruled out the possibility
of experimental proof. Every one do not have such
ventional experimental tests. I have discussed these re-
sults elsewhere [11, 12, 26].
3. CYCLIC TIME
In the beginning was the vibration, and the vi-
bration was with energy and the vibration was energy.
experiences but some yogis do because they have dis- This is the signicance of the vanishing of the quantum
ciplined their body-mind complex suciently enough
to allow them to use it as a laboratory and as an
instrument of observation of subtle energies. As a result
of disciplines, yogis (knowingly or unknowingly) undergo
certain evolutionary transformations (in subtle body),
especially along the length of the spinal chord, which are
well described in Tantra philosophy. The yogis are also
called seers because there is a process of seeing involved.
As a result of evolutionary transformation, yogis are
invariant when energy and frequency approaches inn-
ity. This is where physics ends and metaphysics begins.
In the statement given above, lies the secret of "time".
"Beginning" invariably refers to time and vibrations are
invariably associated with what physicists call frequency.
And frequency is the inverse of the period of the wave and
the period measures time between two successive events.
The mathematical relation between period and frequency
T = 1= is understood only with a partial clarity of vi-
 5

sion. It is not yet fully recognized that this is the only A. Age of the Universe
fundamental and basic expression which relates the oth-
erwise arbitrary conception of time with the objective
world. Needless to say, the entire Puranic cosmology is The Puranas mention two types of universal dis-
founded upon cyclic time. In Srimad Bhagavata [10, 27],
Sri Krishna says, The cause of all this delusive experi-
ence of divisiveness is Ahamkara (i.e. ego or sense of
'I-ness'), which has evolved from Mahattattva by the ac-
tion of time, which is the principal factor responsible for
the agitation of the Gunas and the evolution of the 24
solutions. The rst kind is called the total dissolution
(Brahma pralaya or Prakriti pralaya) which occurs at the
end of ruling Brahma's life span of 100 years. The second
kind is called the quasi-dissolution (Naimittika pralaya)
which occurs at the end of Brahma's day. With this in-
formation we can calculate the age of the universe and
categories.
Again while describing the dissolution of the universe
[27], Sri Krishna says, The superior category Mahattattva
dissolves into cause, the three Gunas of Prakriti and these
into Prakriti which is the state of equilibrium of three
Gunas. Prakriti dissolves in Time which is now without
any movement. This shows that the time, vibration and
movement are very closely related. Then He says, the
Time dissolves in the creative spirit, which is my power
of Maya (i.e. illusion) and that power of Maya dissolves
in Me the Original and Unborn Being. In another place
in Srimad Bhagavata it is mentioned that Time gets a
form or expression when it causes the stirring or agita-
tion of the three Gunas of Prakriti. Thus in these ancient
compare it with the modern scientic theories. There is
one diculty however, and that is, how to account for
the night of Brahma, the period during which the uni-
verse remains in a state of partial dissolution. The period
between two total dissolutions is 3:1104  1014 years =
1 day of Vishnu, or 6:2208  1014 years if the night of
Vishnu is included. However during this period the uni-
verse undergoes 36,000 quasi-dissolutions comparable to
the dissolution up to radiation era in the big bang cos-
mology. The reason for such comparison is this. The
period between two quasi-dissolutions is 8:64  109 years
= period of 1 Kalpa. Moreover from our present po-
sition on this time scale given earlier, we can calculate
the approximate age of the universe from the last to-
philosophies, the rst movement considered responsible tal dissolution as 1:55522  1014 years and from the last
for disturbing the equilibrium of the primal energy (sakti quasi-dissolution as 1:972  109 years. This last gure of
or prakriti) is sometimes described as time (kala) [10], 2 billion years was also the rst and the original predic-
sometimes as vibration (spandana) [28], and sometimes tion of the astronomer Edwin Hubble himself. Ironically
as unheard sound or word (nada, subda or Om) [20, 28]. this gure was in direct con
ict with the prediction due
The Puranas [10, 29, 30, 31] give us the theory of Yu- to the radioactive dating techniques which put the age
gas and Kalpas to classify time on a cosmological scale. of some of the oldest rocks on this planet at 4.5 billion
The duration of each Yuga in terms of Divine years and years. Later on Hubble's technique was rened by Walter
Human years are as follows.
Y uga DivineY ears HumanY ears
Krta 4800 1; 728; 000
T reta 3600 1; 296; 000
Dvapara 2400 864; 000
Kali 1200 432; 000
According to this scheme we are into 4996th year (in 1994
AD) of the Kali Yuga of the 28th Chaturyuga of the
7th Manvantara of the 1st Kalpa of the 2nd Parardha
. Another view holds that we are into 5096th year (in
1994 AD) of the Kali Yuga. A set of 4 yugas make 1
Chaturyuga. Puranas regard one human year as one day
of gods, therefore one Divine year = 360 human years.
Thus, 1 Chaturyuga = 12,000 divine years = 4:32  106
human years. Now, 1 day of Brahma = 1000 Chaturyuga
= 4:32  109 human years. And 1 night of Brahma =
4:32  109 human years. And 1 Kalpa = 1 day and night
of Brahma = 8:64  109 human years. 1 day of Brahma
is divided into 14 Manvantaras. Hence 1 Manvantara =
308,571,428.57 human years = 71.43 Chaturyugas. Also
Brahma's lifetime is 100 years according to his scale = 2
Parardha = 1 day or night of Vishnu.
Baade and other astronomers who classied certain class
of stars called cepheid variables into two groups of which
only one was considered suitable for use as a standard
candle for measuring the astronomical distances. This
and other technique involving planetary nebulae and type
1A supernova have given age estimates for the universe
ranging from 7 to 20 billion years. Both these techniques,
radioactive dating and the astronomical, rely on linear
extrapolation of the measured data. Scientists have no
way of knowing whether nature had exhibited any non-
linear behaviour (such as superconductivity or the sym-
metry breaking) in the distant past. A study conducted
by Freedman group [32] using repaired Hubble telescope
puts the age of the universe between 8 and 12 billion
years where as the age of the globular clusters remain at
16 billion years{a troublesome contradiction for the big
bang model. An earlier study by Robin Ciardullo and
his group using planetary nebulae [33] also gave 10 bil-
lion years for the age of the universe. A recent study
using Wilkinson Microwave Anisotropy Probe (WMAP)
[34] puts the age at 13.7 billion years. Accepting that
there is no perfect agreement between the Puranic cos-
mology and the modern cosmology in this regard, we still
have sucient reason to stipulate that for every major
creative cycle that begins with vibration Om, there are
36,000 minor cycles of creation comparable to big bang,
and the major creative cycles are endless like the quasi

steady state theory. However, as opposed to quasi steady
state theory, Vibratory Cosmology does not deny begin-
ning to the universe. This is in conformance with the
Puranas which state that all the three Gunas were in a
state of equilibrium during the period of total dissolu-
ow in one direction as is generally assumed.
6
imaginary concept; vibrations or oscillations have some
real objective existence. Therefore time is always asso-
ciated with the oscillations of one or the other kind. In
other words time is strictly a periodic phenomenon and
does not
tion. In this context, one might ponder about the signicance
There is another Yuga classication scheme proposed of Planck time around which most of the GUTs revolve.
by Swami Yukteswarananda [35] in modern times, who
claimed that the Kali Yuga is over and we are into Dwa-
para Yuga. This scheme does not give the age of the
universe in terms of billions of years and hence is not
comparable to the big bang cosmology. This scheme also
con
icts with the currently assessed value of the preces-
sion of equinoxes.
ect
B. Time and Motion
All this leads to the conclusion that the funda-
mental unit of time must be a period of the wave. When
vibration begins, the time begins with it and when vibra-
The signicance, however, is best described by George
F. Smoot, COBE's cartographer in following words [36].
When you start talking about 10 43 seconds, no body
knows what that is. Not even physicists, really.
Naturally with adoption of cyclic time as the funda-
mental unit of time, we are also prompted to look into
the nature of fundamental motion. If the entire relative
universe has arisen from the motionless absolute in the
form of waves, then this vibratory nature must re
through the entire sentient and insentient creation. That
this indeed is the case becomes evident when we carefully
observe this phenomenal universe. All seemingly straight
line motions appear to have a cyclic or oscillatory motion
as their basis. In order to form a generalized view, it will
be worthwhile reviewing few such motions, which oth-
tion ceases, the time or more specically period ceases
with it. In every day life when you say, a particular per-
son lived for 75 years, all you mean is that the heart
of that person vibrated for so many number of cycles.
The world's most accurate time measuring instruments
are Atomic Clocks. One such atomic clock is installed
at the National Institute of Standards and Technology in
Colorado, USA. The clock excites the atoms of Cesium
metal from one energy state to the next with the help
of microwaves having a very precise frequency, which is
9,192,631,770 cycles/sec or hertz, which corresponds to
one second . Mechanical pendulum clocks oscillate only
once in one second. A mechanical wrist watch oscillates
about 10 cycles/sec. A quartz crystal watch oscillates
32,768 times in one second. Higher the frequency, greater
is the accuracy in measuring time because time and fre-
quency are the inverse of each other. If a pendulum clock
misses one cycle due to the inherent non linearity of its
own physical nature, the clock goes o by one second
from our imaginary linear conception of time. If the
ow in one direction. Entire classical
atomic clock misses one cycle, it goes o only by about
9.2 billionth part of a second and hence we consider it to
ow forward without break from past to
be in much more conformance with our imaginary linear
erwise we take for granted. Examples of such motions
are rotating wheels of the automobiles and locomotives,
rotating propellers of aircrafts and ships, back and forth
movement of the human and animal legs (no need to re-
sort to interferometry to detect such obvious wave prop-
erties), orbiting planets, cyclic swings of the bird's wings,
wave motion of light, sound and other particles, vibrating
molecules of the spacecraft rocket propellant, the pulsat-
ing hearts of the beings, the cyclic breathing of the lungs
and the list can go on and on. Wave Mechanics provides
ample support to the generalization that the basic con-
stituent particles of all the complex material structures
inclusive of the life forms move in a periodic or cyclic
fashion. It should be noted here that the researchers be-
gan doing interferometry for detecting the wave property
of the whole atoms only very recently. Such experiments
are extraordinarily dicult because the mirrors, lenses
and crystals have to be replaced by metal plates etc. [36].
All the modern cosmological theories are based on the
idea of time that
mechanics as well as general relativity are founded upon
linear time that
present and from present to future. This sometimes cre-
conception of time. One may never nd a person who
do not have a sense of time. What is it that gives the
human being this sense of time? The most logical answer
would be that every person must have a naturally built
in clock in the inner most depth of his being oscillating
at an extremely high frequency, much more higher than
ates very confusing situations such as twin paradox and
tachyons that travel faster than the speed of light. All
these imaginary notions are meaningless in present the-
ory. In this connection it is necessary to relate akasha and
prana of Vedanta philosophy with identical notions of the
present day physics. The closest concept to akasha in the
our best atomic clocks that hardly misses a cycle. When
the person compares the oscillations of his natural clock
with any other external oscillations, he gets the sense of
time. These natural oscillations are the ones that the
uctuations. In wake of the space-energy equivalence, the
present day physics is that of the unied quantum eld
in vacuum state or the ground state. The prana which
is always associated with the akasha appears as vacuum
yogi hears as the anhata sound of pranav om. same eld when viewed from the geometrical perspective
When you say I am measuring time, in reality you appears as the Hilbert space. It is interesting to note
are simply measuring oscillations or vibrations of some that Prof. John Hagelin [37, 38] who is a co-developer of
physical device and nothing more. Therefore time is an
 7

tons. Similarly there is reason to believe that there might

be particles like thoughtons at the other end of the spec-
trum having much more higher frequency than gamma
rays. Such particles have already been detected and are
well known among Theosophists [40] as thought forms.
These particles cannot be detected in a cloud chamber
but can be seen in a mind chamber and as the name im-
plies, not only do they have distinct forms but also colors
which of course are not imaginary as that of quarks. The
forms and colors of these particles depend on the rate of
the vibration and whether the wave is a monochromatic
or a compound wave. Human thought is one force that
FIG. 1: (Color online) Hidden levels of reality
the
ipped SU(5) model (Superstring theory) has made a
similar attempt to relate modern science with the vedic
science. At this stage it becomes possible to identify
one more deeper hidden level of reality beyond the uni-
all the other grand unication theories have completely
ignored to account for. Vedanta recognizes the entire
universe as the manifestation of the universal thoughts
originating from the universal mind (Mahat). Science
has gradually come to recognize almost all forms of mat-
ter as energy. The discussion given above shows that the
human thought is also a form of energy. Emanuel Swe-
denborg [8] has maintained that it is the thought and the
ed eld (or the sub-quantic medium). We have already intention that produces energy (conatus) to move the or-
described this hidden level as the equilibrated primal en- gans and muscles of the whole body. However, we are not
ergy in which the
uctuations are completely absent, in used to quantifying the energies of human thoughts. We
the sense that the frequency of the
uctuations are in- do recognize thought as a force but we never describe a
nite. Now we are left with two concepts, namely the particular thought as carrying so many electron volts of
absolute and the equilibrated primal energy which hith- energy. So how would you write a mathematical equation
erto we have considered as identical with the assumption for something which you cannot even quantify. By equat-
that they are simply dierent names of the same under- ing the vanishing of the quantum invariant with the rst
lying reality. But the Vedanta says, not so. The absolute vibration Om, we have actually done just that. It must
(i.e. Brahman) cannot be described by the human speech be remembered, however, that physics and mathematics
or thought and thus could not be comprehended by the have never ventured beyond the domain of Tamas, one
human mind but could only be hinted at by the process
of negation. Therefore it becomes possible to distinguish
one more causal hidden level beyond the equilibrated pri-
mal energy. This is done simply by negating that the Ab-
solute is not the equilibrated primal energy. The result-
of the three Gunas, whereas Om represents the rst vi-
bration responsible for the agitation of the equiliberated
state of all the three Gunas - sattva, rajas, and tamas.
Energies of sattvic or rajasic type may not be easy to
detect or to quantify. Gross forms of energies can be
ing heirarchy of dierent levels of reality would appear as found in oil elds or nuclear rods, but subtle energies are
shown in Fig. 1. Here we have something to replace the to be found in life forms. Subtle energies have more life
ideas associated with twin-paradox and tachyons. From manifesting through them. Swedenborg's concept of The
Fig. 1 we can see that the locality principle [39] is natu- Universal Human is identical to the Puranika view of the
rally upheld at the level of unied quantum eld. At the Virat Purusha or the Cosmic Being [10] who is made up
same time the instantaneous action is fully justied at of 24 cosmic principles.
the level of the equilibrated primal energy (hyper space)
where the distance between two space-time points gets
completely obliterated (Omnipresence). A. Innity, Anahata Sound and CBR

Here it is necessary to make few remarks about

C. Hidden levels of reality the concept of innity. Innity can not be two or more.
There can be only one innity otherwise there will be
4. THOUGHTONS a boundary between two innity which will make them
nite. Normally in physics, by innity we mean either
This kind of generalization leads to another ques- spatial or numerical innity. In light of the equivalence
tion: the question about the nature of human thoughts. of space-time and energy-vibration continuums, it is pos-
Can the human thought be compared to an electromag- sible to introduce a broader concept [not to be confused
netic wave signal? Vedanta has long ago recognized hu- with Aristotle's concept] which I call potential innity
man thoughts as well as gravitation as forms of prana (omnipotence). By energy approaching innity, we sim-
(vibrations) [7]. On one end of the electromagnetic spec- ply mean the highest possible potency for the form of
trum we have very low frequency hard-to-detect gravi- energy regardless of spatial or numerical considerations,
 8

which are but geometrical concepts. Here we are trying See appendix D. This experience should be treated as
to describe something which the vedantins call 'one with- the fourth experiential proof of this theory.
out a second'. Spatial and numerical concepts help only
where there is multiplicity. In other words, all forms of Chapter 13 of the Bhagavad Gita is the most
energy with lower potencies have their origin in forms of
energy with higher potencies. It is not a mere coincidence
that word Om is considered a sound sphota or sound po-
tency and the particle energies are also measured in terms
of potential dierence, i.e. electron volts.
According to Sankhya, the sound Om is the attribute
of Akasha, and the Upanishads have emphatically de-
ancient and comprehensive eld theory available to
mankind, and the truth of non-duality is explained in
the 33rd sloka in following words:
As the one sun illumines the whole world,
even so does the supreme soul (kshetri) illu-
mine all bodies (kshetram). { BG 13:33.
clared that the Akasha which is in the universal space Kshetra means eld, and the word is used for the individ-
is also within the human heart (spiritual center, not the ual living body. Kshetram means entire universe includ-
organ) [3]. This Anahat Sound of Pranava Om is consid- ing all living bodies, the ve great elements (earth, water,
ered a spontaneous sound going on by itself. This sound re, air and space), and even the unmanifest (avyakta).
is said to originate from both, the navel (spiritual center)
of the yogi as well as from the Supreme Brahman rest-
ing on the ocean of milk [19]. This sound in my opinion,
must have some connection with the cosmic background
radiation (CBR) also known as microwave background
Kshetri means the lord of the eld (param brahma or
param atma). The word kshetragnya is used for the in-
dividual embodied soul.
There is another universal principle called Bliss
(Ananda) which Vedanta recognizes as synonymous
noise. In the vocabulary of Swedenborg [8], it is possible
to say that there is a correspondence between the Ana-
hata sound and the cosmic microwave background noise.
Leadbeater [41] uses the term counterpart for describing
such correspondences. The quantum invariant and the
general form of quantum hypothesis naturally accommo-
dates all kind of radiation phenomena, which includes
CBR or any other carrier particle of force such as pho-
ton, graviton, W and Z particles or pi meson and gluon
and of course the thoughton.
5. WHAT IS LIFE?
Since the advent of the cell theory (1830-1860),
with the absolute innite consciousness. The modern
cosmogonists have virtually nothing to say about this
principle, in the absence of which the propagation of
creation would become very insipid if not impossible.
This principle of bliss can manifest itself through the
senses in an adulterated form or it can manifest super-
sensuously in the persuit of spirituality.
APPENDIX A: SRI RAMAKRISHNA ON OM.
Devotee: A, U and M (i.e. Om) means cre-
ation, preservation and destruction.
Sri Ramakrishna: But I give the illustration
the scientic community has recognized the cell as the
basic unit of life. When it comes to viruses, genes and
self replicating molecules, such unanimity does not exist
amongst scientists [42]. Before a scientist could see eye
to eye with a metaphysician, he will have to convince
himself of the existence of a conscious principle behind
every atom of which a virus is composed. A simplest
tobacco mosaic virus contains about 5,250,000 atoms.
Not only so, he will also have to recognize the same
conscious principle behind every form of energy of which
the atom is composed. The dierence between the
sentient and insentient forms in this universe is only
that of the degree of manifestation of this conscious
principle. The conventional view held by most of the
present day orthodox scientists on this subject is nothing
of the sound of a gong: 'tom'. It is the
merging of the Lila in the Nitya: the gross,
the subtle and the causal merge in the Great
Cause; waking, dream and deep sleep merge
in Turiya. The striking of the gong is like
the falling of heavy weight into a big ocean.
Waves begin to rise; the Relative rises from
the Absolute; the causal, subtle and gross
bodies appear out of the Great Cause; from
Turiya emerge the states of deep sleep, dream
and waking. These waves arising from the
Great Ocean merge again in the Great Ocean.
From the Absolute to the Relative, and from
the Relative to the Absolute. Therefore I give
the illustration of the gong's sound, 'tom'.
more than a scientic taboo. Swami Vivekananda also
used to ridicule the teachings of advaita (non-dual)
vedanta by saying Can it ever be possible that the water
pot is God, the cup is God, whatever we see and all of
us are God? But the intoxicating mystical experience
he had at the transforming touch of Sri Ramakrishna
made him realize that it was indeed so, and from then
on he could never doubt the truth of non-duality [23];
I have clearly perceived all these things. It
has been revealed to me that there exists an
Ocean of Consciousness without limit. From
It comes all things of the relative plane and in
It they merge again. Millions of Brahmandas
rise in that Chidakasa and merge in It again.
All this has been revealed to me; I don't know
much about what your books say.

APPENDIX B: SWAMI MUKTANANDA ON OM.
My dear Siddha students, when I heard
the sounds of the
ute in sahasrara, I lost I would simply say that such and such a per-
consciousness even of Tandraloka. I did not
know where the inner Witness had gone. I
had no idea where I was going or what was
happening as I listened to the sweet music
of the
9
happening in another room. And it would
sometimes happen that I would enter a room
just when someone was doing something in
secret, as if I had been called there. However,
son had called me. I listened to the kettledrum
nada and absorbed its virtues. My meditation
progressed each day like the waxing moon.
After the nada of the kettledrum, I heard
ute . . . Sometimes I danced, some- the nal nada, which is called meghanada, the
times I swayed, and sometimes I was drunk sound of thunder. It is a most divine nada,
with love and lost in the divine nada (sub- the king of nada, the celestial cow which ful-
tle sound). The nada is Parabrahman. It is
a bursting forth of the throbbing vibrations of
Parashakti Mahamaya Sri Kundalini . . . 'God
originally manifested as sound.' I saw God
in these sounds. They represented the later
phase of my awakening Kundalini. As one
keeps listening to the nada, the mind centers
on the place from which it arises. I could
observe the place from where sparks
ew out the various mantras of dierent sects. No ab-
of the divine light activated by the vibrations
of the nada. All my senses were drawn to-
ward it; even my tongue hurried toward it.
During this phase, whenever I heard a cer-
tain nada, my body would react with a corre-
sponding quivering that was slightly painful.
Then it seemed that my whole body would fall
to pieces. I was bathed in sweat. My head
lls the wishes of yogis. When it is heard, the
upper space trembles. For a few days the sad-
haka is not himself because of this continuous
thundering, for this is the nada that leads to
samadhi (ultimate illumination), the goal of
yoga. From within this nada, the yogi hears
the chanting of Om. Then he learns that Om
is self-begotten. It is not created by sages like
bot composed it. It is self-existent. It arises
by itself out of the upper spaces of the sa-
hasrara. It is born of itself; it is not caused
by anything else. When this nada comes, the
yogi falls into a tremendous ecstasy.
shook violently. It felt as if a gentle re was
burning throughout my body. Sometimes a
tiny drop of nectar would drip from the up-
per akasha, or else sensations of the dierent
tastes were released from there{salty, sour,
bitter, and hot. Sometimes while I was lis-
tening to the nada, a nectar like milk trick-
led down my palate and then to the gastric
APPENDIX C: SWAMI YOGESHANANDA ON
OM.
A few morning later I made my way to
Master's (Sri Yukteswar) empty sitting room.
I planned to meditate, but my laudable pur-
pose was unshared by disobedient thoughts.
They scattered like birds before the hunter.
re, from where it went out into the 720 mil- 'Mukunda!' (Swami Yogeshananda), Sri
lion nadis (neural network in subtle body). As Yukteswar's voice sounded from a distant bal-
a result of this, many subtle ailments of the cony. I felt as rebellious as my thoughts.
body vanished. However much I worked my 'Master always urges me to meditate,' I mut-
body, I never felt tired anymore. As I lis- tered to myself. 'He should not disturb me
tened to these divine nadas, knowing them to when he knows why I came to his room.' He
be shabdabrahman, Brahman in the form of summoned me again; I remained obstinately
sound, I directly experienced shabdabrahman silent. The third time his tone held rebuke.
in the form of nada . . . 'Sir, I am meditating,' I shouted protest-
As I listened to the Lord's
ute, I devel- ingly. 'I know how you are meditating,' my
oped insight into many mysterious things. I guru called out, ' with your mind distributed
heard the nada for longer and longer periods, like leaves in a storm! Come here to me.'
and even during my everyday activities{while Thwarted and exposed, I made my way sadly
I was coming and going, sleeping and eating{ to his side. 'Poor boy, mountains cannot give
I heard it. When I got angry, I heard it still you what you want.' (Swami had just aborted
more. The more I listened to the
ute, the an attempt to escape to the Himalayas). Mas-
richer my own voice became. I beneted from ter spoke caressingly, comfortingly. His calm
the various qualities of the dierent nadas gaze was unfathomable. 'Your heart's desire
that I heard. When I heard the sound of the shall be fullled. 'Sri Yukteswar seldom in-
kettledrum, I acquired clairvoyance and could dulged in riddles; I was bewildered. He struck
see things far away. Sometimes I would be gently on my chest above the heart.
sitting in my room and would see what was My body became immovably rooted; breath
 10

was drawn out of my lungs as if by some huge I cognized the center of the empyrean as a
magnet. Soul and mind instantly lost their point of intuitive perception in my heart. Ir-
physical bondage and streamed out like a
uid radiating splendor issued from my nucleus to
piercing light from my every pore. The
esh every part of the universal structure. Bliss-
was as though dead, yet in my intense aware- ful amrita, nectar of immortality, pulsated
ness I knew that never before had I been fully through me with a quicksilver like
uidity.
alive. My sense of identity was no longer nar- The creative voice of God I heard resounding
rowly conned to a body but embraced the cir- as Aum, the vibration of the Cosmic Motor.
cumambient atoms. People on distant streets (fn: In the beginning was the Word, and the
seemed to be moving gently over my own re- Word was with God, and the Word was God.
mote periphery. The roots of plants and trees - John 1:1)
appeared through a dim transparency of the Suddenly the breath returned to my lungs.
soul; I discerned the inward
ow of their sap. With a disappointment almost unbearable, I
The whole vicinity lay bare before me.
My ordinary frontal vision was now changed
to a vast spherical sight, simultaneously all-
perceptive. Through the back of my head I
saw men strolling far down Rai Ghat Lane,
and noticed also a white cow that was leisurely
approaching. When she reached the open
ashram gate, I observed her as though with
my two physical eyes. After she had passed
behind the brick wall of the courtyard, I saw
her clearly still.
All objects within my panoramic gaze
trembled and vibrated like quick motion pic-
tures. My body, Master's, the pillared court-
yard, the furniture and
oor, the trees and man (supreme soul) according to the non-dual
sunshine, occasionally became violently agi-
tated, until all melted into a luminescent sea;
even as sugar crystals, thrown into a glass of
water, dissolve after being shaken. The uni-
fying light alternated with materializations of
form, the metamorphoses revealing the law of
cause and eect in creation.
An oceanic joy broke upon calm endless
shores of my soul. The spirit of God, I real-
ized, is exhaustless Bliss; His body is count-
less tissues of light. A swelling glory within
me began to envelop towns, continents, the
earth, solar and stellar systems, tenuous neb-
ulae, and
oating universes. The entire cos- and coming to them smiling, said aectionaly,
mos, gently luminous like a city seen afar at
realized that my innite immensity was lost.
Once more I was limited to the humiliating
cage of a body, not easily accommodative to
the Spirit. Like a prodigal child, I had run
away from my macrocosmic home and had
imprisoned myself in a narrow microcosm.
APPENDIX D: THE TRUTH OF NON-DUALITY.
One day the Master told Narendra (Swami
Vivekananda) many things indicating the
oneness of Jiva (individual soul) and Brah-
philosophy (Vedanta). Narendra heard those
words, undoubtedly with attention, but could
not comprehend them, and went to Hazra at
the end of the Master's talk. Smoking and
discussing those things again with Hazra, he
said, 'Can it ever be possible that the water
pot is God, the cup is God, whatever we see
and all of us are God?' Hazra also joined
Narendra in ridiculing the idea and both of
them burst into laughter. The Master was
till then in the state of partial consciousness.
Hearing Narendra laugh, he came out of his
room like a boy with his cloth in his armpit,
'What are you both talking about?' He then
night, glimmered within the innitude of my
being. The dazzling light beyond the sharply
etched global outlines faded slightly at the far-
thest edges; there I saw a mellow radiance,
ever undiminished. It was indescribably sub-
tle; the planetary pictures were formed of a
grosser light.
The divine dispersion of rays poured fro-
m an Eternal Source, blazing into galax-
touched Narendra and went into ecstasy.
Narendra said to us afterwards, 'There
was a complete revolution in the state of my
mind in a moment at the wonderful touch of
the Master. I was aghast to see actually that
there was nothing in the whole universe except
God. But I remained silent in spite of seeing
it, wondering how long that state would last.
But that inebriation did not at all diminish
ies, transgured with ineable auras. Again that day. I returned home; it was all the same
and again I saw the creative beams condense there. It seemed to me that all I saw was He.
into constellations, then resolve into sheets I sat for my meal when I saw that all{food,
of transparent
ame. By rhythmic reversion, plate, the one who was serving as well as I
sextillion worlds passed into diaphanous lus- myself{were nothing but He. I took a mouth-
ter, then re became rmament. ful or two and sat quiet. My mother's af-
fectionate words,{'Why do you sit quiet; why

don't you eat?'{brought me to consciousness
and I began eating again. Thus, I had that
experience at the time of eating or drinking,
sitting or lying, going to the college or taking
a stroll. I was always overwhelmed with a sort
of indescribable intoxication. When I walked
along the streets and saw a carriage coming
along before me, I did not feel inclined, as at
other times, to move away lest it should col-
lide with me. For I thought, 'I am also that
and nothing but that.' My hands and feet al-
ways remained insensible at that time. While
taking food, I ceased to feel that I was taking.
It seemed to me as if someone else was taking
the meal. Sometimes I lay down while eating
and got up in a short time to continue eat-
ing. On some days I thus ate much more than
the usual quantity of food. But that did not
cause any disease. My mother was alarmed
and said, 'I am afraid you have some severe
ailment within.'
Again she said sometimes, 'He may not
live more.' When the overwhelming intoxi-
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11
cation diminished a little, the world appeared
to me to be a dream. Going for a walk on
the bank of the Hedu tank, I knocked my head
against the iron railing round it to see whether
what I saw were dream rails or actual ones.
On account of the insensibility of my hands
and feet, I was afraid that I might be going
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ten in the scriptures about it is by no means
untrue. Since then, I could never doubt the
truth of non-duality.'
ACKNOWLEDGMENTS
The author gratefully acknowledges the permission
granted by the publishers to quote from [19, 20, 21, 23].
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[15] Symbol Om; http://en.wikipedia.org/wiki/Om.
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