Time Acceleration/Deceleration
Meditationtime Forum Post
Date: Posted 3 years before Jan 06, 2017
MiBeloved 3 years ago
Have you ever noticed that on some days, time seems to go very slow and then on other days it seems to be going at the normal rate, while on others it seems to slip by as if someone stole it from you?
Do you feel this is all in your mind?
Have you read those books or heard lectures which describe that everything that happens to you is all in your mind and is totally dependent on your mental and emotional configuration; that you are in charge of your entire reality; and that no one or nothing can affect you?
Here is my view on this:
There are personal factors of psychology which affect how an individual is related to the passage of time. Time is independent of the limited individual soul and has its own existence which is negligibly affected by the tiny unit person entity. Even though it all adds up, still the incremental selves make no big impact and are in fact carried away in the current of time, the way dust particles are carried in the flow of a tornado. One particle is for sure a part of that flow and contributes to the power of it, but all the same it is not a determinant factor of it. It is rather a subordinate energy which has irrelevant impact on the total movement.
Besides the minute unit person, there is the colossal time factor which is represented grossly by the celestial bodies like the sun and moon. These influences bear down upon and massively take control of the minute unit persons, dictating to them through circumstance what they can or cannot do, providing and deleting opportunities.
It seems that these heavenly bodies may target one individual so that on a certain day, he has all the time in the world to accomplish what his plans, while another individual is frustrated every step of the way despite having expertise and resources, despite the world being at his fingertips as we say.
The individual can cause an increase in accomplishments if he reacts with proficiency when time opens up an opportunity or he may when time objects to his ideas, relax and not let it invoke a negative attitude. Either way, if he maneuvers effectively or not, still time has its own way and when it boxes him in, he will not have the power to do anything about it.
The final say of time is the death of an individual’s body in a particular dimension because it is then that there is the final closure of direct participation of a particle limited unit entity in that specific environment. We observed however that some individuals wield influence from other dimensions and are able by that to influence the course of history in dimensions in which they lost their privilege of having a material body. They achieve this by influencing the minds of those who have bodies in the dimension to which their direct access was removed.
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Summary Statement:
Supernatural influences and planetary influences shuffle to manufacture an ongoing inscrutable time factor in which the limited beings are transported like small twigs in a rapid river. Sometimes for some reason which is outside of our scope of understanding, the river slows down. Sometimes it seems to stop flowing and remains placid like a lake and something it moves so fast that we cannot observe what transpires and we become preoccupied being mere sub-particles.
When time facilitates, I am everything or so it seems.
When time opposes, I am just as if I were nothing, or so it feels.
I can observe how time treats others, or that is a perspective I am afforded from time to time.
Time, I conclude, is Supreme.
MiBeloved 3 years ago
Moon Influence: Fact or Speculation?
chris_hall1951 3 years ago
Jai Yogi Madhvacharya!
Therefore I conclude that the Supreme Existence is at the least the all pervading Time factor.
Krishna say's in The Bhagavad-Gita that the Time factor is also a fragment of his splendor.
MiBeloved 3 years ago
Normally I do not see time as Krishna. In the Bhagavad Gita Krishna presented himself as time itself in the incidence of the universal form when Arjuna asked Krishna about Krishna’s identity. Then Krishna did not say that time was a fragment of himself but that time was himself directly and that he had come to the world as time itself.
But I do not see Krishna as time in that way because to see that in fact one has to be in the position or on the existential level Arjuna was on when that was said to him and when he saw the Universal Form and was in a supernatural body with the appropriate sensual mechanisms for seeing Krishna in that way.
I do not know of any verse, where Krishna said that time was a fragment of his splendor but if you have the verse, then quote it. At least then others can find the verse and it may encourage them to pry into the Gita further, because it is important that we understand the Gita properly anyway.
Here are the verses I am referring to:
Explain to me who You are, O respected Person of terrible form. I gave my homage to You, O best of gods. Have mercy! I want to understand You, O Primal Person. I do not know Your intentions. (11.31)
श्रीभगवानुवाच
कालोऽस्मि लोकक्षयकृत्प्रवृद्धो
लोकान्समाहर्तुमिह प्रवृत्तः ।
ऋतेऽपि त्वा न भविष्यन्ति सर्वे
येऽवस्थिताः प्रत्यनीकेषु योधाः ॥११.३२॥
śrībhagavānuvāca
kālo'smi lokakṣayakṛt pravṛddho
lokānsamāhartumiha pravṛttaḥ
ṛte'pi tvāṁ na bhaviṣyanti sarve
ye'vasthitāḥ pratyanīkeṣu yodhāḥ
(11.32)
śrī bhagavān — the Blessed Lord; uvāca — said; kālo — kālah — time-limit; 'smi = asmi — I am; lokaksayakrt — loka — world + ksaya — destruction + kit — causing; pravṛddho — pravṛddhaḥ — mighty; lokān — worlds; samāhartum — to annihilate; iha — here; pravṛttaḥ — appeared; ṛte — without; 'pi = api — also; tvāṁ —you na — not, cease; bhaviṣyanti — they will live; sarve — all; ye — who ; 'vasthitāḥ = avasthitāḥ — armored; pratyanikeṣu — on both armies; yodhāḥ — warriors
The Blessed Lord said: I am the time limit, the mighty world-destroying Cause, appearing here to annihilate the worlds. Even without you, all the armored warriors, in both armies will cease to live. (11.32)
तस्मात्त्वमुत्तिष्ठ यशो लभस्व
जित्वा शत्रून्भुङ्क्ष्व राज्यं समृद्धम् ।
मयैवैते निहताः पूर्वमेव
निमित्तमात्रं भव सव्यसाचिन् ॥
११.३३॥
tasmāttvamuttiṣṭha yaśo labhasva
jitvā śatrūnbhuṅkṣva rājyaṁ samṛddham
mayaivaite nihatāḥ pūrvameva
nimittamātraṁ bhava savyasācin (11.33)
tasmāt — therefore; tvam — you; uttiṣṭha — stand; yaśo — yaśaḥ — glory; labhasva — get; jitvā — having conquered; śatrūn — enemies; bhuṅkṣva — enjoy; rājyaṁ — country; samṛddham — prosperous; mayaivaite — mayā — by me + eva — indeed + ete — these; nihatāḥ — supernaturally-destroyed; pūrvam — already; eva — indeed; nimittamātraṁ = nimitta — agent + mātraṁ — only; bhava — be; savyasācin — O ambidextrous archer
Therefore you should stand up! Get the glory! Having conquered the enemies, enjoy a prosperous country. These fellows are supernaturally disposed by Me already. Be only the agent, O ambidextrous archer. (11.33)
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Continued from above.......
द्रोणं च भीष्मं च जयद्रथं च
कर्णं तथान्यानपि योधवीरान् ।
मया हतांस्त्वं जहि मा व्यथिष्ठा
युध्यस्व जेतासि रणे सपत्नान् ॥११.३४॥
droṇaṁ ca bhīṣmaṁ ca jayadrathaṁ ca
karṇaṁ tathānyānapi yodhavīrān
mayā hatāṁstvaṁ jahi mā vyathiṣṭhā
yudhyasva jetāsi raṇe sapatnān (11.34)
droṇaḥ — Droṇa; ca — and; bhīṣmaṁ — Bhishma; ca — and; jayadrathaṁ — Jayadratha; ca —.and; karṇaṁ — Karṇa; tathānyān = tathā — as well as; anyān — others; api — also: yodhavīrān — battle heroes; mayā — by me; hatāṁ — supernaturally hurt; tvaṁ — you; jahi — physically kill; mā — not; vyathiṣṭhā — hesitate; yudhyasva — fight; jetāsi — you will conquer; raṇe — in battle; sapatnān — enemies
Droṇa, Bhishma, Jayadratha, and Karṇa, as well as other battle heroes, were supernaturally hurt by Me. You may physically kill them. Do not hesitate. Fight! You will conquer the enemies in battle. (11.34)
संजय उवाच
एतच्छ्रुत्वा वचनं केशवस्य
कृताञ्जलिर्वेपमानः किरीटी ।
नमस्कृत्वा भूय एवाह कृष्णं
सगद्गदं भीतभीतः प्रणम्य ॥११.३५॥
saṁjaya uvāca
etacchrutvā vacanaṁ keśavasya
kṛtāñjalirvepamānaḥ kirīṭī
namaskṛtvā bhūya evāha kṛṣṇaṁ
sagadgadaṁ bhītabhītaḥ praṇamya (11.35)
saṁjaya — Sanjaya; uvāca — said; etat — this; śrutvā — having heard; vacanaṁ — speech; keśavasya — of the handsome-haired Krsna; kṛtāñjalil— offering respects with joined palms; vepamānah — trembling; kirīṭī — Arjuna, the crowned one; namaskṛtvā = namaḥ — obeisances + krtvā — having made; bhūya — again; evāha = eva — indeed + aha — said; kṛṣṇaṁ — Kṛṣṇaṁ; sagadgadaṁ — stutteringly; bhītabhītaḥ — very frightened; praṇamya — prostrations
Sanjaya said: Having heard the speech of the handsome-haired Krishna, Arjuna, the crowned one, who was trembling, offered respect with joined palms. Bowing again, he stutteringly, with much fright and prostrations, spoke to Krishna. (11.35)
It is a perversion and it is dead wrong to write that into our vision of time if we do not in fact see it in that way. The superimposition of the theory of what Arjuna actually experiences as described hurts yoga practice and causes the students to stagnate in spiritual development. Yoga is not religious belief and it does not seek to destroy religious belief either, but it is just not that and it does not concern reinforcing that.
It is a split off from that. This is why the advocated of religious belief are hostile to it and advise their followers to leave it aside. It is because it is not really supportive of religious belief and is for those who are done with that, who have exhausted the worth of that and who want something more.
Religious belief stands on its own supports but it is not yoga. A student yogi does not have to abandon his or her religious belief to do yoga, but those energies need to stand aside, and allow the student to develop into actual perceptions in the way yoga will yield those, without demanding that yoga subordinate itself and work around or support and reinforce those beliefs.
A student in yoga must start with nothing if that is what he or she has, no experience, nothing and then over time build up some experience bit by bit. This account of experience must be kept isolated from the religious belief, otherwise a certain self-dishonesty will take place and the whole practice of yoga will be ruined and the student will turn out to be a hypocrite or a hybrid farce yogi.
The religious belief in the psyche should be kept in a separate account and not mixed in but if there are similarities or if something from the yoga experience, exactly or partially, matches the belief, then that should be acknowledged for sure.
In the experience above there was no direct correlation with what Arjuna saw when he asked Krishna about Krishna being that and what that was and what the purpose of such an existence was. Krishna then declared that his identity on that plane of existence was time itself and that he approached certain members of the Kuru family to wipe them off the face of the earth, to remove their access to history.
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In my original post above, I was not speaking about what Arjuna saw and I did not see Krishna as time in that same way that Arjuna was in the revelation of the Universal Form. I perceived the influence of the planetary bodies and their imposition of destiny on planet earth, on our environment. Is Krishna involved in that?
According to the Bhagavad Gita he is but I did not see his involvement at the time of the perceiving what I wrote above. Even Arjuna did not just say he saw Krishna's influence even after Krishna explained in detail that influence in chapter 10 of Bhagavad Gita. Even after the Universal Form was first displayed Arjuna still kept saying that he did not directly see anything like that and that what Krishna was describing was not directly perceivable. That caused the necessity for Krishna to show Arjuna the universal form so that Arjuna could directly perceive this influence of Krishna as described.
It is a serious violence to a devotee, a self-defeating habit when he assumes that he saw these things or that these things are part of his integrated vision when in fact he did not see anything and did not verify by direct perception anything of what Krishna said.
And this direct verification is not solidified belief based on faith in the Gita or in what one was told by an authoritative speaker. Direct verification means having the supportive revelation. It does not mean believing the supportive revelation which someone else had.
Have you ever seen the Universal Form of Krishna directly, in any of its phases for even a split second? Can you recall and explain to us what that was like? Did the revelation stay on with you because if it did then that is quite exceptional because it did not stay on with Arjuna as we hear in the Anu Gita?
