Ancient Wisdom-Knowledge in SAMKHYA & ELECTROMAGNETICS: a “series of harmonic unified equations which indicated that the whole of physical reality was in fact manifested by a complex pattern of inter-locking wave-forms.”


VSF:  This article is my compilation of direct quotes along with my paraphrasing many sources on the ancient Wisdom Knowledge SAMKHYA. The information is taken mainly from scholars in India and books that are now quite old. The older the better is often the case. I am continuing to weave together, and show the resonant similarities and interconnections in the metaphysical doctrines of ancient Samkhya and the relatively new science of Electromagnetics, which began with Maxwell’s equations that are still primarily the basis of the majority of research in multiple fields.

The metaphysics of the Samkhya system of thought is found in various forms in all the Wisdom Knowledge schools of India. The origin of India’s profoundly deep and sacred Wisdom is enveloped in the hoary mists of Time and there is nothing known about the actual origin of Samkhya.  Scholars have attempted to trace the origin of Samkhya in the Vedas, but without any satisfactory result. The term itself first appears in the Svetasvatara Upanishad (VI.13). Samkhya is said to be the knowledge of the the true nature of the Self.

“According the the concepts of Samkhya, the universe is made up of two fundamental elements: consciousness and energy, which are completely interdependent. Matter is merely organized energy. There is no material element that exists without being inhabited by consciousness. No element of consciousness exists without an energy-giving support.” [A. Danieleou]

Space is the substratum of pre-matter that contains Aether, which forms the vibratory waves and magnetic forces we now term electromagnetics that gives birth to the appearance of matter as the elements — the periodic table.

“Time is born of consciousness, since measurement only exists through the perception of duration.” Time is expressed in rhythms. [A. Danielou]


E.M. Nicolay:  “The existence of energy is a constant that reaches throughout the dimensions. … as energy passes through the various dimensions, it changes the nature of its vibration and the quality of its frequency. … photon energy is an actual component of what actually forms the various dimensions and various realities. … components of energy…are affected by thought and can be drawn into the formation of matter.”


The Samkhya Theory of Evolution and Prakriti’s Three Gunas

The concepts of Prakriti and the three GUNAS are found in Samkhya, which seeks to explain the universe in terms of the cosmic evolution of the conservation, transformation, and dissipation of energy. Prakriti is the ultimate principle at the background of the universe.

Prakriti is unmanifested, undifferentiated, ubiquitous, undecaying, and unconscious. The three constituents of Prakriti are the Gunas: Rajas, Sattva, and Tamas.


The Gunas as Qualities of Motion

Only by understanding the gunas will we fully come to the deepest knowledge of ancient sacred Wisdom. The gunas are the more subtle substructure of and beneath-within atomic formation. We may say that the gunas are ‘sub-atomic’ and are described as ‘quanta of reals’. The gunas are forces that pervade all of creation – rather than substance. Thus we may consider that when we speak of the gunas, we are not talking about things as such, rather we are understanding the quality of motion, the movement of energy as centrifugal (rajas), centripetal (tamas), and balance (sattva).

E.M. Nicolay: “…energy remains constantly moving and changing, that energy takes on form and unifies with other units of energy in whatever dimension it finds itself.”



The Sanskrit term Prakriti is a female noun composed of the root [kr] signifying action. It means to make, cause, create, produce, or perform — all emphasizing the causal aspect of activity. The prefix [pra-] shows that Prakriti precedes, has a sense of forward movement, and indicates a creative force, the urge to create. The later Sanskrit texts glorify Prakriti in personifications as the goddesses Durga, Lakshmi, Sarasvati, and others.

The Sanskrit word Prakriti may be understood as ‘Resonance’ itself in electromagnetics. Prakriti is the source of the manifested universe, just as Resonance is the over-governing principle that contains the coalescing of inductance and capacitance that guides, influences, controls and supports electromagnetism.

The etymology of the English word Resonance is “resounding” – and the Oxford Dictionary defines resonance of a sound as: echoing, resounding, continuing to sound or ring; the cause of reinforcement or prolongation of sound, especially by synchronous vibration. Sound as a primary creative principle is understood in the sacred Sanskrit teachings on VAC, the Divine Word.

Resonance in electrical science is defined as: the condition in which a circuit or device produces the largest possible response to an applied oscillating signal, especially when its inductive and its capacitive resistances are balanced. This balance (sattva) between the inductive (rajas) and the capacitor (tamas) is not only exemplary of the three gunas, but also leads us into harmonics. The universe is built using the substructural qualitative modes that are eternal metaphysical harmonies, the music of the spheres.

Our Earth has a global electromagnetic resonance, which occurs in the cavity bound by the conducting ground and the lower edge of the Ionosphere. Because our planet Earth may be considered as a perfectly conducting sphere, her resonant frequencies — which are known as the Schumann Resonance, correspond to radio waves circling the globe.


Physical reality manifested by inter-locking wave-forms

Bruce Cathie’s theories are based in his discovery of a “series of harmonic unified equations which indicated that the whole of physical reality was in fact manifested by a complex pattern of inter-locking wave-forms.”

He realized that, because everything on this planet, every form we take as reality no matter what, existed solely by “reason of magnetic lines of force” and therefore these lines of magnetic force would form a lattice or grid pattern. He compares the formation of this planetary grid to a ball of string being wound by a machine, thus producing criss-cross patterns whose point of crossing produce a small vortex. Each small vortex in turn manifests as an atomic structure and creates a gravitational field within itself.

The world grid is “the natural grid that is formed by the lattice pattern of the interlocking lines of magnetic force.” The Universe according to Cathie does not rely on chance and precise mathematics are at work, which he offers the reader but I will not discuss. Cathie’s research built up a picture of the possible geometric combinations that would form into matter “from resonating, interlocking wave-forms.” Thus we begin to grasp how wave-form frequencies are transformed into holographic universe and perceived via the five-senses as the elements, solid, cold, color, etc.

Cathie: “I know now that what I had hold of was an equation related to the magnetic field of the Earth. The Earth is simply a huge magnet, a dynamo, wound with magnetic lines of force as its coils … there is an enormous magnetic field around the Sun … magnetic lines of force from the Sun envelope the Earth and extend to the Moon … everything, no matter what its form on this planet, exists by reason of magnetic lines of force. … It appears now that the magnetic field strengths and areas change in conjunction with the light and gravity factors according to the change in latitude on the Earth’s surface. During these changes the harmonic relationships remain constant. … The whole system of universal harmonics is based on the geometrics of the circle. … Ancient constructions also comply with the harmonic values. These secrets have been handed down through the ages.”


PURUSHA as the Observer and Witness

Prakriti is used in the Samkhya system to conceptualize the material principle as opposed to, and as absolutely different from Purusha, the principle of consciousness. Purusha in Samkhya is spirit, individual soul, the indwelling form of God, the cosmic person. Purusha is pure consciousness, unattached and unrelated to anything. It is non-active, unchanging, eternal and pure. [J.Grimes]

The concepts of Prakriti and Purusha are found in Kashmir Shaivism and Advaita Vedanta, although subtly differing. In Samkhya, Purusha is the observer, the onlooker that is inactive, undefiled and changeless.  We may say that Purusha as the indwelling form of God, the God-within, is never touched, altered, changed by any of our actions. The God-within us all in imperishable, immutable, immeasurable, eternal.

The Samkhya Karika of Ishvara Krishna states that Purusha, the Spirit within each of us, is in a sense the controlling agency — and also the enjoyer. Spirit, or shall we say the Spirit body (sharira) is different in each body because of the ‘appearance’ of the diverse modifications of the three gunas. Purusha is the pure Witness, the solitary neutral spectator, and non-agent. Purusha as the observing Spirit is separate from the three gunas, possessing the quality of discrimination. Purusha becomes a witness only when Prakrit exhibits its creations to Purusha.









Upon the Realization that Prakriti’s guna-maya is separate from our Spirit body, we are liberated from all attachment to its effects. The appearance of union between Purusha as Spirit and Prakriti as Primordial Nature is the cause of Creation. Liberation from the bondage of appearances occurs the moment Spirit realizes that it is not the Doer, it is not bound in Prakriti’s constituent appearances. We return to our eternal condition of Immortality, as the Veils of Delusion fall from our eyes.

The Soul,
Thus passing forth from the Three Qualities –
Whereby arise all bodies – overcomes
Birth, Death, Sorrow, and Age; and drinketh deep
The undying wine of Amrit.
– Bhagavad Gita.XIV. 20

The Mechanics of the Gunas in B.Bhattacharya’s ‘Saivism & the Phallic World’

The Indian scholar B.Bhattacharya was born in Varanasi (1910) and spent most of his life in the West Indies, Guyana and Trinidad. He wrote some thirty books, one of which is an excellent exposition of Bhakti Yoga. His two volume set, ‘Saivism and the Phallic World’, not only reveals a historical and spiritual understanding of Saivism (Shiva), but of Hinduism in its many diverse aspects.

The ‘Phallic World’ refers to the metaphysical principles embodied in the lingam, which is a ‘mark’ or symbol representing the universal creative forces and ‘the merging of the particular in the universal, the dissolution of the mind, with its agitations, aspirations and accomplishments that attach and adhere, in the atma-awareness’.

In a section on the three gunas, B.Bhattacharya tells us that the gunas are much more subtle than atoms. Gunas are immaterial. ‘Hindu seers insist that the atoms themselves are subject to the subtle gunas.’  This sphere of influence extends to electrons and protons.

The distinguishing features of whatever is produced – the term often used is ‘evolutes’ – through the ‘imbalance of the gunas in the body of electromagnetic atoms’ never follows a given method and is therefore unpredictable. It seems that the Creator is not overly fond of what is predictable and enjoys our freewill universe.

The mutations generated by the ‘subtle balancing of the gunas is a phenomenon, the operations of which are clouded in mystery to material science.’ The protons and electrons are said to be astral ‘bodies’ (bhutas) that take shape into matter. The gunas ‘constitute the subtle aspirations in the [astral/subtle] bodies, and confer on them individual character, potentiality, and personality.’

This is the unmanifest generating, interacting with, and influencing the manifest.

‘The point of cause, and the point of motive, in the cycle of existence, start and end at the same point in a circle. The space within the circumference is the sea of consciousness.’ This circle is in fact a sphere.


The imbalances of the three gunas …

The endless differences between things, the evolutes produced by the imbalances of the gunas, is based in their relative share of sattva, rajas, and tamas. This imbalance accounts for what is ‘near or far’ from our natural state of bliss consciousness. The spectrum of the gunas extends and expands from the self-luminous transparency of sattva, through the passionate urge to possess and control that is rajas, down into the density and delusion that emerges from the guna tamas.

Rajas is the guna that urges what is into motion. Once motion is invoked, it is perpetual. Tamas is the guna of inertia that slows and stops the urge to perpetual motion invoked by rajas. Thus the creator deity Brahma is the guna rajas, and Shiva as the principle of dissolution and destruction is the guna tamas. Vishnu is correlated with sattva.

‘Mass and energy in this process become manifest to our senses as individual and distinct phenomenon.’ The effects produced in the external holographic matrix are always in a state of emerging or decaying.

Our ‘inner senses’ allow us to access an ideal state, a sort of ‘center of the storm’ where we are beyond the confusion of the gunas machinations. This realm of these ‘inner senses’ provides us with the insights that reveal the Truth of the Real ‘beneath the curtain of each atom’ (Sufi poet – Mahmud Shabistari).



The cause is immanent in the effects…

Although attempts have been made to find the correct etymology of the Sanskrit word GUNA, such as the ‘knot’ that binds — the earliest authorities are silent in this respect. As we begin to see, the gunas are more subtle than atoms, and are forces rather than substances. The gunas are always in a state of flux. Their varying permutations and combinations give rise to all sorts of collocations which are manifested in the world of objects. However, these objects are not essentially different from the gunas that manifest them — because we understand that the cause is immanent in the effects.

We see only the ‘appearance’ of objects that our five-sense perception is receiving as frequency waveforms and interpreted by the mind, while the subtle substratum always remains beyond the range of perception. The gunas are imperceptible. We only see ‘appearances’ and thus the term guna is connected with the Sanskrit word MAYA, gunamaya. Maya is the power to create appearances. Maya is far more than ‘illusion’ — Maya is the power to generate universes. The word ‘matrix’ simply means womb. Prakriti’s gunamaya creates the matrix we enjoy as our world, this dimensional realm. The “Matrix” film was actually based on the sacred Sanskrit Upanishads.


The guna Sattva has the characteristic tendency of illuminating a phenomena. When Sattva does not manifest itself, the Purusha cannot experience any cognition. Sattva serves as the medium for all conscious reflections of the Purusha.  It is said that we must reach the state of Sattva in order to resonate with higher consciousness. It is in the guna Sattva that we come to receive deeper understanding of Wisdom Knowledge — and this is the basis for the centuries old traditions of contemplation and solitude.

Sattva is expressed in propriety, kindness, truth, honesty, modesty, intelligence (buddhi), patience, compassion, and knowledge. Other Sattva qualities are purity, non-attachment, contentment, and endurance. If there were no illuminating force in the shape of Sattva, there would not be any conscious regulation and adaptation. Consequently Prakriti would be nothing but a blind force acting in a haphazard manner.


Rajas is dynamic. It produces motion, and has the tendency to do work by overcoming resistance. All excitement, force, and energy is due to Rajas. Rajas dominates intense experience. Rajas is in the painful (duhkha), the disagreeable, in hatred, malice, envy, blame, pride, sexual desire, dishonesty, cheating, binding, murder, cutting. It activates, stimulates, and moves.


Tamas is inert. It is the mass element which resists the other two gunas to function. All that is massive, inert or dull is due to tamas. The stupefied and bewildered experience is dominated by tamas. It is in the inert, the limited, the heavy, the enveloping, the oppressive, the animal/plant world, in confusion, ignorance, intoxication, sloth, fear, depression, inactivity, insanity, sleep, ignorance, attachment, impotence, demerit, heaviness, ugliness, poverty, idleness, and the extreme.










The GUNAS continually give rise to pleasurable, painful, and delusive cognition. The three gunas are interdependent and inseparably connected with one another. “In every reality, whether physical or psychical, one of them becomes predominant and the other two subordinate. The latter do not counter-balance the function of the former. They rather co-operate with it. Though contradictory to one another, they can work together for a single end.”

Prakriti functions through the three gunas. It never becomes inactive. Even at the time of a cosmic Dissolution, Prakriti continuously acts within itself. However at the time of a Dissolution, each guna functions independently without being blended with one another as they are during the creative phase. Prakriti functions through the gunas, through gunamaya continuously giving rise to numerous modifications which are diverse in their nature. This diversity is due to varying permutations and combinations of the gunas, often termed as ‘evolutes’ in the Sanskrit tradition. Thus the whole fabric of this mysterious creation lies with the ‘Resonances’ of Prakriti, which functions in and through the gunas.

Rene Guenon, the brilliant French metaphysical writer, says that Prakriti is Primordial Nature and the root of all manifestation. Maya is the mother of forms.

Guenon points out that there is no word in Sanskrit for the notion of matter. Samkhya cannot be considered as dualistic, for beneath the curtain of each atom, in the subtle substratum of all appearances — there is only the One.

V. Susan Ferguson





While the Gods Play, Shaiva Oracles and Predictions on the Cycles of History and the Destiny of Mankind, Alain Danielou; Inner Traditions International Ltd., Rochester, Vermont, 1985, 1987.

Origin and Development of the Samkhya System of Thought, by Pulinbihari Chakravarti, M.A., Curator of Manuscripts, The Asiatic Society, Calcutta India; Oriental Books Reprint Corporation, New Delhi, 1951, 1975.

PRAKRITI in Samkhya-Yoga, Material Principle, Religious Experience, Ethical Implications, by Knut A. Jacobsen; Motilal Banarsidass Publishers, Delhi India, 1999, 2002.

A Concise Dictionary of Indian Philisophy, Sanskrit Terms Defined in English, John Grimes; Indica, Varanasi India, 2009.

Samkhya Karika of Ishvara Krishna, translated by Swami Virupakshananda; Sri Ramakrishna Math, Madras India, 1995.

Man and His Becoming According to Vedanta, by Rene Guenon; Sophia Perennis, Ghent NY, 1925, 2001.

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