Saturday, 22 December 2007

The Relative Worlds by Srila Bhaktisiddhanta Sarasvati | Science of Identity Foundation | part 10

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.

The body is yours—but it is not you. The body is a garment that you are wearing, a machine that you are using, a vehicle that you are driving. The body is your possession. Just as a person does not identify himself as being the shirt he is wearing, he also should not identify himself with the body that he is wearing.

Science of Identity Foundation - Siddhaswarupananda

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.

Science of Identity Foundation