Page 40 - Complete Works of Dr. KCV Volume 1

spaceless Vastness. The concept of akasa as the plenum within which we have the occurrence of events or things (atoms or wavicles), defines the directions; and this verily is relative to the individual atoms or groups of atoms or events or things or individuals. If time is conceived in terms of motion or changes, then too we are wedded to relativity. But then the philosophical assumption of a timeless and spaceless or dateless existence as a rational need is unprovable. But if we could conceive of the other possibility that this is the state where everything is in quiescence of Peace, and it is precisely this state that in some parts of its being plunges into movement whilst retaining its own Peace in other parts (as the Samkhyans conceive of the evolution of their categories only a fourth of the whole being involved an each state in modification), it is possible to explain the double experience of Time and Timeless, Space and Spacelessness, Being and Becoming-ness, Transcendence and immanence. The unceasing, continuity of time or event neither refers to the same individual nor to all or the whole, nor the other alternative of unperturbed stillness of everything or each thing - a position that might involve us in assumptions of illusion of process and progress. Time and Space then are integral to our experience and if we mean to transcend Time and Space it means something that is other than their abolition. It is this meaning that is granted by the mystical consciousness of unceasing devotion to the highest values of Truth and Eternal Being or the Divine Personality - the Ultimate Summum Bonum or the Good which is followed under all conditions and at all stages of individual growth. This devotion is the pursuit of the Divine with an one- pointedness and absorption of devotion born out of the knowledge of absolute selfness of the Divine out of whom flows all values and all reality. Space and time are limitations to the ignorant and the pursuer of the little things of the body and pleasure. The transcendence over space and time means just the setting aside of all limitations as interferences to the worship of the Divine, attainment of the Divine. The transcendent love (para-bhakti) knows no limitation, and recognizes none, not only of space and time and circumstance but of birth or caste or class, status or livelihood, life or death. The philosophical transcendence is a mirage considered in the context of the transcendence that is attained by the mystic. Time and Space become however significant, and not the abstract abode of events or the evolution coordinates as Professor Alexander held.