Inferences and propensities
“Though this is not an easy subject, the impact that the inferences have at various stages on the body, mind, propensities, mass, hormones, ect. must be studied”. – P.R. Sarkar
What can be said regarding this subject, without going into further analysis at this point is, the relation between the inferences and propensities is felt most intimately when there is a perception of beauty. That is, esthetics and generally art. Esthetics is the art of merging the objective, material form and function back into its source which is pure subjectivity. When the subjectively perceived expression is the purely transcendental, esthetics becomes supra-esthetics.
Oppositely, when matter is perceived only objectively, its external manifestation and function is perceived predominantly and this is closer to, for example, the philosophical concept of “fundamental factors” (solid, liquid, etc..).
As it is said, “beauty is in the eye of the beholder”, in psychological terms it is verily the individual mind being the discriminator and connection between object and subject, that is, between “matter” and “abstract”.
In terms of intuitional science, that is, microvita cosmology, the concept of transformation of subject into object is described in the form of the subtle, emerging controlling nuclei of Krta Purusa (Actional Principle) and Jina Purusa (Knowing Principle) plus their emanations of resp. inferences and propensities. When the dual objective flows cross at one point, life is formed, that is in particular, the plexi (“cakra’s”) and central nervous system (brain). Likewise, atomic and cosmic entities emerge.
In the human structure, what is the seat of inferences and what is the seat of propensities? The inferences and propensities are functional both in the brain and in the plexi. But the brain receives the inferences (i.e. from the sensory and motor organs) and creates the original propensities. The plexi receive the original propensities and create inferences, that is rather, the impetus for physical action. Thus, the brain and the plexi work together in the preservation of the unit entity.
So clearly, in microvita cosmology there is no absolute differentiation between “internal” and “external”. Terms like “body”, “senses”, “plexi” and “brain” are rather functional metaphors. The cosmos is the container of original inferences and the expressed macrocosmic propensities (together, objectively “matter”), whereas the individual organism is the container of its own original propensities and expressed inference, that is, expressed in a limited sphere. Together this constitutes the self-preserving, self-motivating organic unit.
Lastly, in rather traditional scientific terms, we may observe that what we call “chaos” (i.e. entropy) is really nothing but a highly complex form of order. That means verily, the Actional Principle is the living spirit inside all matter in this universe, but is only explicit in living cells, organisms, living celestial bodies, etc. Because Krta Purusa is the universal inborn intelligence in all matter, life evolves and will ultimately return to unity.
As Krta Purusa is always macrocosmic, and thus the macrocosmic creator of inferences, it is more obvious to speak of the impact of the inferences on the (microcosmic) propensities, as is how Shrii P.R. Sarkar points out. It is the macrocosmic impulse for microcosmic evolution.
However, in rather neutral terms of the general interaction between inferences and propensities, this constitutes microvita cosmology and the differentiation between macrocosm and microcosm is only imminent.
If the propensities are the primary motivating factor, this is the characteristic of the unit entity and organism and this creates a sense of microcosmic reality.