Debashish Banerji

Consciousness • Art History • Writing




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Space Time and Objects

Time is not fundamental, neither is space. They arise from the existence of distinct entities that we may term objects, which are observed by conscious/sentient beings. Imagine "space" without objects. E. Mach thought about this long ago. An empty universe would not have time. Space-time and matter go together. - Menas Kafatos


During times of pralaya, all matter reverts to dark matter and due to the disappearance of objects, space-time becomes quiescent.

Yet are all three ever-present properties of Being

Who has infinite properties.

Matter is a range of self-perception (ontology)

And time and space

Are the conditions and content for subjective and objective self-experiences (phenomenology and empiricism).

All three are operations of Consciousness in Being.

Combinations of such operations that become self-sustaining constitute a cosmos.

Cosmoses are temporary. In other words, they are flotsam and jetsam

In the sea of radical infinity.

They are held together objectively by a co-constitution and co-evolution of persistent operations (habits) of consciousness.

They are held together subjectively by the fire of tapas of the self-individuating (swayambhu) Person (Purusha).

Such temporary forms of attention co-constitute ad infinitum the infinite object of radical wonder for Purusha's self-awareness and self-enjoyment.

Yet they are the play of Purusha's self-Idea or Real-Idea, reality as idea or idea as reality,

Idea ignited as Fire from the infinite Heart of the Purusha.


Fire implies a churning, a rubbing of similar opposites.

Similar to the limit of identity and opposite to the limit of infinity.

The central Fire is tended by the Lord of the House and his Spouse.

The Two-in-One who constitute the mysterious bridge between discreteness and continuity

And the infinite realms in-between.

They are the original idea of duality in the field of the infinite One.

The plane of consistency that corresponds to the plane of immanence.

The Idea of the Virgin Birth (swayambhu) that is the self-presentation of Being as Becoming.

Fire of Self-Becoming that has no beginning and no end.

Fire is the cohesive of Self-expression, whether we call it co-constitution or autopoeisis

Even in dark matter (pralaya samudra) the Fire (agni) remains though passive and diffuse

Awaiting the next gust of the Wind (vayu, marut) to awake it out of its torpor

Which itself waits on the sonic reverberations (sabda) of the Idea (vijnana)

Rising as Will (kratu) based in Memory (smriti) going back before Time

And appearing as an object of attention in Shiva's (Purusha's, Person's) contemplation

To resume the Infinite Child's (bala mukunda) never-finished adventure story.


Why does the will to self-presentation return forever? In fact, why is it the basis of Time?

Not only the cycle of light, where the co-constitution of cosmos is held together by solar Fire (saurya agni)

But in the cycle of dark matter representing the infinite preindividual residue (ucchista) in space-time (nivritti)

The Divine Person ever seeks the reconciliation of the One and the Infinite in the Each in a material self-presentation.

This is the Idea of the play of infinitely instantiated figurations of the Infinite One, sparks of the Fire (amsa sanatana, eternal portion) that appear and disappear but persist through rebirth.

The perpetually repeated return of the One in each of us (not only humans but each that can be called an each) respects the entropy eating at each co-constituted self-sustaining system.

And returns with the will to an enduring self-presentation.

This is the Idea in the Fire, inscribed in each subject/object in the cosmos as a unique seed-idea (bija), signature of Singularity

Person at the center of randomly constituted and co-constituted temporary entities and systems introducing negentropy in the entropic field.


Entropy represents the dynamic infinity of the One

Negentropy represents the dynamic oneness of the Infinite.

Among the original archetypes from beyond the Overmind, from Supermind

Where Satchidananda is eternally self-manifest as the images that give meaning to Becoming

We find the infinite Person, the One whose form is radical Infinity.

Then we find the Solar Fire, the Seer-Poet (kavi, rishi), The Lord and Spouse of the cosmos, the Divine Child, the Seed/Tree of Involution/Evolution, the Serpent.

The Person activates the property of Memory through an operation of Consciousness, mixes it with Fire and inhabits these archetypes as the Person within.

And thus begins the never-begun perpetual self-presentation of Person, or put the other way around,

The perpetual evolution/co-evolution of co-constituted self-sustaining, self-replicating systems towards individualized and collective conditions for the manifestation of the freedom and infinity of the Person.

Recurring eternally as the perpetual return of Difference.


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