Direction, Space And Time

There are eight directions, of left-right, east-west, north-south and the intermediate directions, of up and down (zenith & nadir), are added to these. These 10 directions have been quoted in Shatpatha Brahmana.

Space denotes the area occupied by a material object. Following the conquest of space by mankind, the word ‘space’ has acquired a new, specific connotation. In this discussion, however, the word ‘space’ is being used in its older meaning of a continuous are or expanse. When we speak of space in relation to an object, we indicate its location.

The frontiers or limits of an object, we indicate its location. Directions – on one side is the east and on the other west, for example. Time is the period required for the existence, consumption or use of an object. The expression of a particular object existing within  specific boundaries and from one particular time onwards defines the interrelationship of time, space and direction.

When we see an object we become aware of the area it occupies and its form. Then we become aware of its properties, name, function and so on delineates the area of an object. But the sages tell us that this understanding has serious flaws. They assert that our eyes can never see the object we can touch and the object we see can never be touched by us. In other words, the visible universe is altogether different from the touchable universe.

We can see an object only if it remains at a certain distance away from our eyes. If the object were to touch our eyeballs, we would be unable to actually see it. At the other extreme, we know that when an object is taken too far away from our eyes, it becomes invisible to us. So an object can be seen only within the parameters of a given distance. Conversely, an object must be brought within the reach of our limbs for us to be able to touch it. Common sense tells us, therefore, that it should be possible to distinguish between visible and touchable objects.

Every object radiates a cluster of rays of supraphysical energy, or Prana (vital energy), in a kind of ‘case’ around the object. This ‘case’ causes the eyes to see the object. The cluster of vital energy emitted from the centre of heart of an object becomes smaller as we move away from this centre. This expains why an object looks smaller the further we travel away from it. This relative attribute of size merely confirms that the visible ‘case’  of an object is different from the mass of the object we touch.

The Stages of Evolution

According to ancient sages. The evolutionary stages of the physical universe are represented by the Sanskrit terms: Aakasa, Vaayu, Agni, Aapa and Prithvi. They are known as the Pancha-Bhootha-s. The term Pancha-Bhoota-s is usually translated as ‘five-elements’ and the above mentioned five stages as ether, air, fire, water and earth. They are not five separate materials but five causal evolutionary stages through which a boundless subtle energy field transforms itself as the manifested universe. The prescribed order of these pancha-bhootha-s from the subtlest to the grossest itself shows that they mean the evolutionary stages, not separate materials.

Aakaasha (sky), according to Indian philosophy, is not empty space, but the subtlest field of physical energy. (Causal to Aakaasha is Chittaakaasha, the mental space, which originates from Chidaakasha, the Space of Supreme Intelligence.) The almost static Aakaasha transforms itself as active energy and this stage is represented by the term Vaayu (Air). Here, this term does not signify the atmospheric air. An energy that shows the characteristics of consciousness. ‘Vaayu’ can be identified with the concept of Praana, the vital energy basis of the sub-atomic realm, which so far has not come to the awareness of modern atomic physics. The next evolutionary stage is represented by ‘aghni’ which is a stage of atomic forms, and molecular chemical combinations. It is at this stage the visible manifestation of the gross universe begins. The ‘Aapa’ represents the next stage where atoms combine into molecules, which are loosely united and have certain facility of movement as in fluids. The next stage ‘Prithvi’ represents the firm interlocking of molecules giving rise to solid materials. These are the salient evolutionary stages of the universe as conceived by the sages. Divine consciousness is latent in all these stages and expresses itself as organic life at the stage of solidity.

The ancient sage’s point out that this is a reversible scheme. As man has reached a highly evolved state he is capable through an evolutionary effort to untie his consciousness from the knot of the above mentioned stages and expand himself to supreme divine consciouness.