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 think of the source of energy. For example, when we think of electrical energy, we simultaneously think of the powerhouse where it is generated. Energy is not self-sufficient. It is under the control of a superior living being. For example, fire is the source of two other energies, namely light and heat. Light and heat have no independent existence outside of fire. Similarly, the inferior and superior energies are derived from a source, which one may call by any name. That source of energy must be a living being with full sense of everything. That supreme living being is the Personality of Godhead, Sri Krishna, or the all-attractive living being.

In the Vedas the supreme living being, or the Absolute Truth, is called Bhagavan—the opulent one, the living being who is the fountainhead of all energies. The discovery of the two forms of limited energies by the modern scientists is just the beginning of the progress of science. Now they must go further to discover the source of the two particles or atoms which they term material and antimaterial.

How can the antimaterial particle be explained? We have experience with material particles or atoms, but we have no experience with antimaterial atoms. However, the Bhagavad-gita gives the following vivid description of the antimaterial particle:

This antimaterial particle is within the material body. Because of the presence of this antimaterial particle, the material body is progressively changing from childhood to boyhood, from boyhood to youth to old age, after which the antimaterial particle leaves the old, unworkable body and takes up another material body.

This description of a living body confirms the scientific discovery that energy exists in two forms. When one of them, the antimaterial particle, is separated from the material body, the latter becomes useless for all purposes. As such, the antimaterial particle is undoubtedly superior to the material energy.

No one, therefore, should lament for the loss of material energy. All varieties of sense perception in the categories of heat and cold, happiness and distress, are but interactions of material energy which come and go like seasonal changes. The temporary appearance and disappearance of such material interactions confirms that the material body is formed of a material energy inferior to the living force, or jiva energy.

Any intelligent man who is not disturbed by happiness and distress, understanding that they are different material phases resulting from the interactions of the inferior energy, is competent to regain the antimaterial world, where life is eternal, full of permanent knowledge and bliss.

The antimaterial world is mentioned here, and in addition information is given that in the antimaterial world there is no “seasonal” fluctuation. Everything there is permanent, blissful, and full of knowledge. But when we speak of it as a “world,” we must remember that it has forms and paraphernalia of various categories beyond our material experiences.

The material body is destructible, and as such it is changeable and temporary. So is the material world. But the antimaterial living force is indestructible, and therefore it is permanent. Expert scientists have thus distinguished the different qualities of the material and antimaterial particles as temporary and permanent respectively.

The discoverers of the two forms of matter have yet to find out the qualities of antimatter. But a vivid description is already given in the Bhagavad-gita as follows. The scientist can make further research on the basis of this valuable information.

The antimaterial particle is finer than the finest of material particles. This living force is so powerful that it spreads its influence all over the material body. The antimaterial particle has immense potency in comparison to the material particle, and consequently it cannot be destroyed.

This is but the beginning of the description of the antimaterial particle in the Bhagavad-gita. It is further explained as follows:

The finest form of the antimaterial particle is encaged within the gross and subtle material bodies. Although the material bodies (both gross and subtle) are subject to destruction, the finer, antimaterial particle is eternal. One’s interest, therefore, should be in this eternal principle.

The perfection of science will occur when it is possible for the material scientists to know the qualities of the antimaterial particle and liberate it from the association of nonpermanent, material particles. Such liberation would mark the culmination of scientific progress.

There is partial truth in the scientists’ suggestion that there may exist also another world consisting of antimaterial atoms and that a clash between the material and antimaterial worlds will result in the annihilation of both. There is a clash which is continually going on: the annihilation of the material particles is taking place at every moment, and the nonmaterial particle is striving for liberation. This is explained in the Bhagavad-gita as follows:

The nonmaterial particle, which is the living entity, influences the material particle to work. This living entity is always indestructible. As long as the nonmaterial particle is within the lump of material energy—known by the names of gross and subtle bodies—then the entity is manifest as a living unit. In the continuous clashing between the two particles, the nonmaterial particle is never annihilated. No one can destroy the antimaterial particle at any time—past, present or future.

Therefore, we think that the theory maintaining that the material and antimaterial worlds may clash, resulting in the annihilation of both worlds, is correct only within the context of the scientists’ limited definition of antimatter. The Bhagavad-gita explains the nature of the antimaterial particle, which can never be annihilated:

The fine and immeasurable antimaterial particle is always indestructible, permanent and eternal. After a certain period, however, its encagement by material particles is annihilated. This same principle also operates in the case of the material and antimaterial worlds. No one should fear the annihilation of the antimaterial particle, for it survives the annihilation of material worlds.

Everything that is created is annihilated at a certain stage. Both the material body and the material world are created, and they are therefore subject to annihilation. The antimaterial particle, however, is never created, and consequently it is never annihilated. This also is corroborated in the Bhagavad-gita:

The antimaterial particle, which is the vital force, is never born or created. It exists eternally. It has neither birth dates nor death dates. It is neither repeatedly created nor repeatedly destroyed. It eternally exists, and therefore it is the oldest of the old, and yet it is always fresh and new. Although the material particle is annihilated, the antimaterial particle is never affected.

The principle is also applicable to the antimaterial universe as well as to the antimaterial particle. When the material universe is annihilated, the antimaterial universe exists in all circumstances. This will be explained in more detail later.

The scientist may also learn the following from the Bhagavad-gita:

The learned man who knows perfectly well that the antimaterial particle is indestructible knows that it cannot be annihilated by any means.

The atomic scientist may consider annihilating the material world by nuclear weapons, but his weapons cannot destroy the antimaterial world. The antimaterial particle is more clearly explained in the following lines:

It is neither cut into pieces by any material weapon, nor is it burnt by fire. Nor is it moistened by water, nor withered, nor dried up, nor evaporated in the air. It is indivisible, nonflammable and insoluble. Because it is eternal, it can enter into and leave any sort of body. Being steady by constitution, its qualities are always fixed. It is inexplicable, because it is contrary to all material qualities. It is unthinkable by the ordinary brain. It is unchangeable. No one, therefore, should ever lament for what is an eternal, antimaterial principle.

Thus, in the Bhagavad-gita and in all other Vedic literatures the superior energy (antimaterial principle) is accepted as the vital force, or the living spirit. This is also called the jiva. This living principle cannot be generated by any combination of material elements. There are eight material principles which are described as inferior energies, and they are: (1) earth, (2) water, (3) fire, (4) air, (5) ether, (6) mind, (7) intelligence and (8) ego. Apart from these is the living force, or the antimaterial principle, which is described as the superior energy. These are called “energies” because they are wielded and controlled by the supreme living being, the Personality of Godhead (Krishna).

For a long time the materialist was limited within the boundary of the eight material principles mentioned above. Now it is encouraging to see that he has a little preliminary information of the antimaterial principle and the antimaterial universe. We hope that with the progress of time the materialist will be able to estimate the value of the antimaterial world, in which there is no trace of material principles. Of course the very word “antimaterial” indicates that the principle is in opposition to all material qualities.

There are, of course, the mental speculators who comment upon the antimaterial principle. These fall into two main groups, and they arrive at two different erroneous conclusions. One group (the gross materialists) either denies the antimaterial principle or admits only the disintegration of material combination at a certain stage (death). The other group accepts the antimaterial principle as being in direct opposition to the material principle with its twenty-four categories. This group is known as the Sankhyaites, and they investigate the material principles and analyze them minutely. At the end of their investigation, the Sankhyaites finally accept only a transcendental (antimaterial) nonactive principle. However, difficulties arise for all these mental speculators because they speculate with the help of inferior energy. They do not accept information from the superior. In order to realize the real position of the antimaterial principle, one must rise to the transcendental plane of superior energy. Bhakti-yoga is the very activity of superior energy.

From the platform of the material world, one cannot estimate the real position of the antimaterial world. But the Supreme Lord, who is the controller of both material and antimaterial energies, descends out of His causeless mercy and gives us complete information of the antimaterial world. In this way we can know what the antimaterial world is. The Supreme Lord and the living entities are both antimaterial in quality, we are informed. Thus, we can have an idea of the Supreme Lord by an elaborate study of the living entities. Every living entity is an individual person. Therefore, the supreme living being must also be the supreme person. In the Vedic literatures the supreme person is properly claimed to be Krishna. The name “Krishna,” indicating the Supreme Lord, is the only truly intelligible name of the highest order. He is the controller of both material and antimaterial energies, and the very word “Krishna” signifies that He is the supreme controller. In the Bhagavad-gita the Lord confirms this as follows:

There are two worlds—the material and antimaterial. The material world is composed of inferior qualitative energy divided into eight material principles. The antimaterial world is made of superior qualitative energy. Because both the material and antimaterial energies are emanations of the Supreme Transcendence, the Personality of Godhead, it is proper to conclude that I [Lord Krishna] am the ultimate cause of all creations and annihilations.

Because the Lord’s two energies (inferior and superior) manifest the material and antimaterial worlds, He is called the Supreme Absolute Truth. Lord Krishna explains this in the Bhagavad-gita thus:

I am, Arjuna, the highest principle of transcendence, and there is nothing greater than Me. Everything that be rests on My energies exactly like pearls on a thread.

Long, long before the discovery of the principles of antimatter and the antimaterial worlds, the subject was delineated in the pages of Bhagavad-gita. The Gita itself indicates that its philosophy had previously been taught to the presiding deity of the sun, which implies that the principles of the Bhagavad-gita were expounded by the Personality of Godhead long before the Battle of Kurukshetra-at least some 120,000,000 years before. Now modern science has just discovered a fraction of the truths that are available in the Bhagavad-gita.

The assumption of an antimaterial universe is also found in the Bhagavad-gita. And from all data available it is to be assumed without the slightest doubt that the antimaterial world is situated in the antimaterial sky, a sky which is mentioned in the Bhagavad-gita as sanatana-dhama, or the eternal nature.

Exactly as material atoms create the material world, the antimaterial atoms create the antimaterial world with all its paraphernalia. The antimaterial world is inhabited by antimaterial living beings. In the antimaterial world there is no inert matter. Everything there is a living principle, and the Supreme Personality in that region is God Himself. The denizens of the antimaterial world possess eternal life, eternal knowledge and eternal bliss. In other words, they have all the qualifications of God.

In the material world the topmost planet is called Satyaloka, or Brahmaloka. Beings of the greatest talents live on this planet. The presiding deity of Brahmaloka is Brahma, the first created being of this material world. Brahma is a living being like so many of us, but he is the most talented personality in the material world. He is not so talented that he is in the category of God, but he is in the category of those living entities directly dominated by God. God and the living entities both belong to the antimaterial world. The scientist, therefore, would be rendering service to everyone by researching the constitution of the antimaterial world—how it is administered, how things are shaped there, who are the presiding personalities, and so on. Of the Vedic literatures, Srimad-Bhagavatam deals elaborately with these matters. The Bhagavad-gita is the preliminary study of the Srimad-Bhagavatam. These two important books of knowledge should be thoroughly studied by all men in the scientific world. These books would give many clues to scientific progress and would indicate many new discoveries.

The transcendentalists and the materialists are two distinct classes of men. The transcendentalist gathers knowledge from authoritative scriptures like the Vedas. Vedic literature is received from authoritative sources which are in the line of transcendental disciplic succession. This disciplic succession (parampara) is also mentioned in the Bhagavad-gita. Krishna says in the Bhagavad-gita that hundreds of thousands of years ago the Gita was spoken to the presiding deity of the sun, who delivered the knowledge to his son Manu, from whom the present generation of man has descended. Manu, in his turn, delivered this transcendental knowledge to his son King Ikshvaku, who is the forefather of the dynasty in which the Personality of Godhead Sri Rama appeared. This long chain of disciplic succession was broken during the advent period of Lord Krishna (five thousand years ago), and for this reason Krishna restated the Bhagavad-gita to Arjuna, thereby making him the first disciple of this knowledge in this age. The transcendentalist of this age, therefore, is in the disciplic line that starts with Arjuna. Without troubling himself with materialistic research work, the transcendentalist acquires the truths concerning matter and antimatter in the most perfect way (through this disciplic succession) and thereby saves himself much botheration.

A living being, especially civilized man, has a natural desire to live forever in happiness. This is quite natural because, in his original state, the living being is both eternal and joyful. However, in the present conditioned state of life, he is engaged in a struggle against recurring birth and death. Therefore he has attained neither happiness nor immortality.

The latest desire man has developed is the desire to travel to other planets. This is also quite natural, because he has the constitutional right to go to any part of the material or spiritual skies. Such travel is very tempting and exciting because these skies are full of unlimited globes of varying qualities, and they are occupied by all types of living entities. The desire to travel there can be fulfilled by the process of yoga, which serves as a means by which one can transfer himself to whatever planet he likes—possibly to planets where life is not only eternal and blissful, but where there are multiple varieties of enjoyable energies. Anyone who can attain the freedom of the spiritual planets need never return to this miserable land of birth, old age, disease and death.

One can attain this stage of perfection very easily by his individual effort. He can simply follow, in his own home, the prescribed method of bhakti-yoga. This method, under proper guidance, is simple and enjoyable. An attempt is made herein to give information to the people in general, and to philosophers and religionists in particular, as to how one can transfer oneself to other planets by this process of bhakti-yoga—the highest of all yogic processes.