When I got home last night, it dawned on me that Sir Isaac
Newton’s main goal and deepest interest was to discover how spirit and
the universe interact; which is why a huge percentage of his writings
were alchemical—the scientific findings were, more or less, a by-
product of his overall search for a Theory of Everything, which would,
necessarily, include spiritual phenomena. I then had the thought
that, perhaps he had intended his ‘Laws of Motion’ not just to include
physical bodies, but spiritual bodies, as well. Now, his laws have
been expressed in many ways, but, at home (which is where I am at the
moment of writing this), the only book that I found (I’m sure there
are a couple more, but I couldn’t find them and went with what I found
first) that has them listed is ‘The Hutchison Encyclopaedia—1997’, not
the best source, but, I think, it’s good enough.
The first law states that “unless acted upon by a net force, a
body at rest stays at rest, and a moving body continues moving at the
same speed in the same straight line (direction)”. Now to me, that
just screamed out “That is the Western scientific version of the gunas
of Hinduism”. Vam, I expect, may want to set me straight here with
respect to a few details I gloss over, as his knowledge of Hinduism
far exceeds mine, but, I’ll describe this as I see it. The three
gunas are: Sattva, Rajas and Tamas. They are spiritual qualities/
forces that, together, express the ‘net spiritual forces’ that affect
us. Sattva is usually depicted as simple (!), clarity of mind, Rajas
as a disruptive, disturbing influence and Tamas as dullness and
lethargy. In this analogy, I see Sattva as representing an
individual’s truest sense of self, their own unsullied consciousness,
and Rajas (the general disruptive, interactive force) and Tamas
(spiritual inertia), is how one individual experiences another
individual’s Sattva. Whilst it is true that one can be affected by
another’s Sattva, it is harmonic enough as to not distress the soul as
do the other forces of Rajas and Tamas. Tamas is what keeps a
depressed person depressed and why it’s harder to motivate a depressed
individual than one who is not depressed. So, too, a mind/soul filled
with Tamas will tend to remain at rest (and depressed and slothful
and, in extreme cases with the right combination of Rajas, self-
harming) until acted upon by sufficient Rajas (and/or Sattva [but it
takes more Rajas at first!]) such that it can, once again, achieve its
own Sattva. Too much Rajas can make an individual aggressive, like a
bull in a china shop and is what keeps the manic, manic. Sattva is
the quiet forward motion with no external forces impinging on it. (Too
much Sattva usually leads to moksha and is not considered
problematic!)
So, to paraphrase Newton’s first Law: A (more) Tamasic soul will
tend to remain Tamasic until acted upon by Rajas (and/or Sattva) and a
(more) Sattvic soul will continue to be Sattvic until acted upon by
Rajas (and/or Tamas). (I inserted the word ‘more’ in there to denote
that each soul is, in most but the rarest of cases, comprised, to some
extent, of all three gunas.) And, we have a sound spiritual concept
(that’s been recognised by Hindus for millennia) that is an almost
perfect corollary to Newton’s first Law.
Looked at another way—probably Newton’s alchemical way—Sattva
becomes Salt, that perfect combination of opposing (with respect to
charge) elements that forms a complete bond with itself (its Self).
Rajas is Sulphur, the fast burning element that scorches its way
disrupting and disturbing. Tamas is, then, Mercury, the heavy, liquid
and poisonous metal. I think Newton understood the gunas in this way
and may well have hinted at it in this first law.
The second law states that “a net force applied to a body gives
it an acceleration proportional to the force and in the direction of
the force.” This is vastly important. Given the first paraphrased
law, this second law implies that the interactions between spiritual
bodies impart an eternal effect, that is, when one set of gunas (one
spiritual body) communicates with another, it imparts a force that is
irremovable and it receives a force that is irresistible. From that
moment forward (in a spatio-temporal cone), all the actions of B have
become affected by B’s communication with A and vice versa.
Spiritually, we can interact in an intellectual and/or emotional way
with one another, if not a combination of both (not to mention that
intimate, physical communication, certainly, can have emotional
effects). This is the ‘emotional communication’ that Gregg Bradon
intended in his book ‘The Divine Matrix’; especially his ‘Key 4’:
“Once something is joined, it is always connected, whether it remains
physically linked or not”. THIS concept is my answer to the other,
recent topic of “one flesh”. I believe the reference is metaphorical
and represents that, once two people have had ‘spiritual
intercourse’ (a topic for discussion all on its own, but I mean it in
its simplest level of even including a casual ‘Hello’ passing by
someone on the street), they have a permanent spiritual bond, as the
effects of their interaction continue onwards throughout space-time.
Also, the implication that our interactions cause eternal (from that
point forward) effects should make us feel the utmost responsibility
in just how we impart and/or receive one another’s influence. So, to
paraphrase Newton’s second Law: A soul/spirit always imparts (and
receives by the third law, below) gunas when communicating with
another soul/spirit. Here we have another sound spiritual concept of
which the Hindus have been aware for millennia. Alchemically, it’s
simply that all spiritual interactions can be reduced to the
principles of Salt, Sulphur and Mercury—the absolute foundation of
alchemy.
The third law is the one most of us have already derived or run
across at some point but, for completeness’ sake, I have to re-hash
it. The third law states that “When a body, A, exerts a force on a
body B, B exerts an equal and opposite force on A.” This is sometimes
phrased, “for every action there is an equal and opposite reaction.”
To me (and many countless others I’ve met), this stands as a corollary
for karma, as our karma is our collection of gunas achieved over our
life through our interactions with the universe (especially, though,
living things). On a spiritual level, one’s karmic debt, in Hinduism,
may force one’s soul into a particular transmigration or release it
completely in moksha; whereas, in Western religions, one’s soul, due
to its spiritual attainment (roughly equivalent to karma), is rewarded
or punished in Heaven or Hell. Both of these explanations serve as
spiritual corollaries of Newton’s third Law. Alchemically, it could
be said that good spiritual interactions can turn base metals into
precious metals and evil spiritual actions can turn precious metals to
base metals (there’s a good English pun there, too, turning base
mettle into precious mettle, as the varying inter-usage of those terms
in Newton’s day was rather common).
So, perhaps Sir Isaac was trying to tell us about all bodies in
motion—not just physical bodies, but spiritual bodies, as well.
There! That was last night’s epiphany; hope you enjoyed it. ;-)
1:04am BST 15/09/2009
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