Life as Antimatter

Matter itself has no creative power. When it is manipulated by the living energy, material things are produced. Matter in its crude form is therefore the latent energy of the Supreme Being. Whenever we think of energy it is natural that we should think of the source of energy. For example, we may think of electrical energy, and along with it we think of the powerhouse where that energy is generated. Energy is therefore not self-sufficient, but is dependent upon its source.

Fire is the source of two other energies, namely light and heat. Light and heat have no independent existence without fire. Similarly, the two ultimate forms of energy-inferior and superior-are derived from a third source, call it by any name. But that source of all energy must be a living being with full sense of everything, or else it would be lacking the very elements of its creation. That Supreme Living Source is the Personality of Godhead, Sri Krishna, the all-attractive Being.

In the Vedas, the Supreme Absolute Truth is called "Bhagavan," or the full-fledged Living Being who is the Fountainhead of all energies. The discovery of two forms of energy by scientists-even if they could distinguish matter from spirit, the true antimatter-is not the end of progressive science. One has to go still farther in the subject and thus discover the source of the two opposite particles or atoms.

How can we explain the anti-material particle? We have experience of material atoms, but we have no experience of anti-material atoms. The Bhagavad-gita, however, gives a vivid description of the anti-material particle as follows:

That which pervades the entire body is indestructible. No one is able to destroy the imperishable soul. Only the material body of the indestructible, immeasurable and eternal living entity is subject to destruction…(2.17, 18)

This description of a living being within the gross material body asserts that energy does indeed exist in two forms. And when one of them, the anti-material particle, is absent from the material body, the latter becomes useless for all purposes. As such, the anti-material particle is undoubtedly a superior energy to the material particle.

O son of Kunti, the nonpermanent appearance of heat and cold, happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed. O best among men [Arjuna], the person who is not disturbed by happiness and distress and is steady in both is certainly eligible for liberation. (The Bhagavad-gita As It Is, 2.14, 15)

The anti-material world is suggested here as liberation, freedom from matter, and the intimation is that in the anti-material world there is no such experience of seasonal changes. Everything there is permanent, blissful and full of intelligence. But when we say it is a world, we mean that it does have its forms and possesses the paraphernalia of different categories beyond our material experiences.

The discovery of these two forms of energy now leads us to seek out the specific qualities of antimatter. The description given in the Gita is as follows, and our scientists can make profitable research on the basis of this valuable information:

For the soul there is never birth or death. Nor, having once been, does he ever cease to be. He is unborn, eternal, ever-existing, undying and primeval. He is not slain when the body is slain. (2.20)

Here is the beginning of the description of the anti-material particle. The perfection of science will come when it is possible for the material scientists to know the qualities of the anti-material particle and to liberate it from the painful association of nonpermanent material particles. This liberation of the anti-material particle is the highest stage of scientific progress.

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