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Chandrakanth Natekar from India has been relentlessly pursuing to fulfil his role as an experimenter for four decades. It has been an evolutionary process of transition and transformation. During his adolescence and early youth, included periods of counter dependence and identity crystallization, Natekar voyaged through an intense period of social concern and engagement in the social movement. It was period of action and refection in camaraderie. As his social concern was replaced first by global concern and then by universal concern his journey became lonesome. In the soliloquy and his austere engagement with the self most comrades parted. Some remained silent witnesses. The avowed atheist was shaken by a series of spiritual experiences unleashed by nature. An unswerving commitment to be non-conclusive and an unfaltering faith in the ways and means of nature helped him from becoming reactive and stagnant, going astray, or getting fragmented. As the experimenter weathered the storm that shook the roots of the previously held beliefs and worldviews, the nature began releasing the radiant beams of unification and integration. Initially the ideas of unification and integration that dawned on him spanned the expanse of the religious, the scientific, the social, the economic and the spiritual domains of human endeavour. Almost concurrently he realised the continuing link amongst the salient inventions and revelations of humankind since the era of Sage Vyasa and Lord Krishna. This realisation of spatial unity and temporal continuity led the experimenter further to delve into the present state of the space-time and its future movements. The result has been a gift from the nature to the humanity: Nucleus of the Absolute. This book is a compassionate offering of nature, gifted through the author, to prepare us for the impending turmoil of transition and transformation. Nucleus of the Absolute is the outcome of a forty-year quest to unravel the marvels of nature through keen observation and reflection. Most significant foundation of that quest has been an unflinching faith that “nature unfailingly guides the seekers of truth”. Second significant conviction that has guided the exploration has been that “the space-time motion governs the advent of the ideas and their influence”. Such a voyage of experimentation and invention is dependent on the evolution of the seeker of truth. This is so because he or she is the experimenter and the subject of the experiment at the same time. The simultaneous refinement of the experiment and the experimenter is the responsibility of the experimenter. Nature contributes by abetting the refinement process and releases the ideas when the space-time is ripe. =================================================== Please read the artcile below to understand my inner heartbeat: =================================================== SPACE-TIME LIMITATION OF THE STATIC ENLIGHTENMENT There is a basic difference between the static philosophy and moving philosophy, static God and moving God, static science and moving science, static tradition and moving tradition. Basavanna says, “There is destruction for what stands but not for that, which moves”. Whenever nature gives birth to new wonders in the world, be it in science, religion, tradition or something else it represents a moving character. Nevertheless, this moving character will not stay for a long time because of our own static way of thinking. Whenever the new research emerged in the history of humanity, it has maintained moving character in the beginning, but slowly it has lost the beauty of the moving character because of the orthodox interaction of our own finite mind. But the transformation of moving character to static character occurs only in human mind, not in nature. In the western world, now there is a spiritual madness to dig all the static philosophies of the ancient history. Some are talking on Tantra, some are talking on Yoga, some are talking on Vastu, some are talking on mediation, some are talking on UFO's and so on. In fact, they are searching for the static shelter to compensate or to define their own stagnant way of life. Nevertheless, our ancient Sages, Buddha, Krishna, Jesus, Rama, Prophet and other prominent spiritual personalities emerged with moving philosophy; not a static one, but who made it static? Ask yourself! Which philosophy, science, religion, God and tradition you are representing? Is it static or moving one? Vivekananda says, “Faith not a belief; it is the grasp of the ultimate as illumination”.
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