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Chapter 4 -
Transcendental Relativities
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 infinitessimally 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.