This Dark Age

A manual for life in the modern world.

By Daniel Schwindt

NOTICE:
This Dark Age is now available in paperback on Amazon. The print version is MUCH cleaner than this online version, which is largely unedited and has fallen by the wayside as the project has grown. If you’ve appreciated my writing, please consider leaving a review on the relevant paperback volumes. The print edition also includes new sections (Military History, War Psychology, Dogmatic Theology).

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Apurva

Even a minimal overview of Mimansa, which is all we claim to present, would be incomplete without mention of the notion of apurva. This notion is bound up with action but could be seen as its transtemporal reflection, or its metaphysical echo. Of course, these are imprecise ways of speaking, and so we must try to clarify things further. We have said that action does not carry its consequences in itself, and this makes it distinct from knowledge, which is, in a way, one with its fruits. We could say that in this respect the difference between knowledge and action is like that between simultaneity and succession, with the consequences of action belonging to the successive domain. However, we are then presented with a problem, because if these consequences are to have as their cause a given action, and if they are separated by a duration of any length, then the causal connection is lost, because the relationship between cause and effect must be one of simultaneity. For this reason, it is said that an imperceptible effect is produced by the action, one which will, at a more or less remote time, act as cause of the future effect of the action. Thus, we say that there is a transtemporal and imperceptible effect of action, created immediately, and carries the relationship of causality to the future results. This transtemporal effect is called apurva, and can be considered the ‘germ’ of all of the future consequences of the action; it is understood as either a ‘posterior state’ of the action, or as the ‘antecedent state’ of the result. It is in this way that action can be said to escape the limits of the temporal condition. Additionally we may add two qualifications: first, since the apurva remains in some sense attached to the being which performed the action as a constituent of its non-corporeal individuality, it will remain with it as long as this individuality subsists. Second, the apurva is at the same time regarded as quitting the limits of that individuality and entering the realm of potential energies in the cosmic order. In this second sense, it proceeds as a vibration and, upon reaching the limits of the realm in which it finds itself, returns back to its point of origin, in conformity with the Taoist theory of ‘concordant actions and reactions.’ Every action represents a rupture of equilibrium, and since all disequilibrium taken together equals a total equilibrium, so also the action must be balanced by the reaction.

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