Cosmic and Psychic interaction through Qualitative Time

While the cosmic light forms serve as a perceptive means for human life and its future actual interaction of cosmos and human is evident in the form of actions on specific times for achievement of heaven and immortality. Human actions performed on specific cosmic time gives the necessary motion to such planes as heaven is a firm belief evident behind such interaction. The force of time surface the qualities of the cosmos also its motion differs in the cosmos according to the qualities must have been noticed by the culture in a much earlier phase so as to combine qualitative time with the cultural activities. The various matter forms in the cosmos depicting different qualities carry a varying period of manifestation on account of their qualitative activity and their varying motion in the cosmos constitute the concept of cosmic time which differ in accordance with the qualitative activity of the matter form is the fundamental idea behind the concept of qualitative time. Apart from its physical nature the cosmos is viewed in accordance with its psychical disposition representing an analytical approach by the cognitive human mind to understand the laws of the cosmos. The light forms in the cosmos carry a certain order and that such a discipline in the nature can be studied and recorded by means of qualitative time is also an observance. The culture makes an early effort to establish the order of the cosmic light forms as the order of Satya and Dharma.

Human is believed as a product of nature according to Vedic Cosmogony. Certain action performed on specific cosmic time lead to a desired future is a belief behind the sacrificial practices. The cosmic qualitative moment carry a certain potency bringing along transformation in human leading him to a specific plane is a thought behind the actions. Actions on specific time create certain impressions on human substratum giving a certain motion to human existence, the cosmic time serves as a causal link between actions and their results is also a line of thought. Thereby time appears as an efficient cause and actions as apurva are the survival links between ritual activities and their results.

In an effort to understand the mechanism of human action and its outcome by means of qualitative cosmic time the cosmic moment serves as a window to look into the past actions of man, his present birth the fruition of his past actions. Karma as declared by the culture is a remnant of desire as also material, the matter form creating its own event horizon decisive of its manifestation and further fruition. In the later phase the study of the vision of the fruition of actions (Karmavipāka) and the motion (gati) to the soul on its account appears to be an intentional business in the culture on account of which the relativity between Jyotiṣa and the doctrine of Karma is evident in the literature.

Human as a part of Brahman is believed to be of light and knowledge form, basically motionless, his motion is accorded to ignorance. The derivation of a Knowledge Form from the world of activity is also a concern with the culture. Knowledge is equaled with light and order and the sites in human and cosmic structure locating knowledge find mention. Work on proper cosmic time creates the potency to obtain a Knowledge Form or a then understood Light Form in future is a practice in the culture from the beginning phase for which the plane of Sattva specified by light is pointed. The Sattva nature of the deities and their path located by the light forms reaching the plane of heaven is also an observance thereby work on time specifying the Sattva quality in the cosmic pattern appears to be chosen as a point of transformation which could gradually unite human with the desired light form. The qualitative bifurcation in the cosmic design also appears in the Nakṣatra system which is utilized to perform actions in appropriation with their characteristics and later to understand the characteristics of individual born on specific Nakṣatra and his future. Knowledge was symbolized from the ordered actions in the cosmos and also by the equable states in cosmos representing the unity in the diversified objects (Avibhaktam Vibhakteṣu as explained in Gitā 18.20).

The interaction reflects two conclusive approaches Firstly the motion of Sattva is pursued for the planes higher to human existence and Secondly the Ultimate Knowledge Form expressed as Release is beyond the qualitative and is a reflection in the equable or neutral aspects of nature as also knowledge or perception is beyond the concept of Karman which can be morally defined and can further be expressed as a Kriyā in the sense of activity explained as the final act of liberation.