Chapter 1	A Few Problems Solved Part 8

You know, human longings are expressed through different lateral directions of so many waves, and of so many aspirations, hopes and longings. Hence the subject of today’s discourse is “Four Dimensions of Micropsychic Longing”. These micropsychic longings are many in number. They are also multifarious, not only in number but also in quality and quantity. But they may be brought within the range of four broad categories.

One category, as you know, is psycho-physical longing for physical pabulum – that is, the longings concerning inborn instinct. Not only human beings, but all living beings are goaded by this primordial nature of longing, that is, psycho-physical longing for physical pabulum. We say it is a natural instinct for each and every object – even in the case of non-living elements we find this type of longing – in the case of both animate and inanimate objects. In each and every physical and psychic structure there remain certain self-controlling faculties. In the case of this inborn instinct, or, say, psycho-physical longing, there are self-controlling faculties also. But these faculties cannot move against the characteristics of the vital force. When these controlling faculties go against the characteristics of the vital force, disintegration and dissociation start both within and without the framework. This is the wont of the individual structure. And in the case of collective structures, regarding these psycho-physical longings, if it is seen that the collective body of a particular nature of living being or expression does not like it, then the controlling faculty creates a sort of change and metamorphosis in the physical structure, and as a result the nature of the longings also changes. That is, in the case of the individual structure it is to be goaded by the controlling faculty only up to a certain range or certain stratum. Otherwise the structure will start disintegration or dissociation both within and without. And in a collective body, the collective controlling faculty may create a sort of change in the physical structures if such a change is supported by Macrocosmic conation, otherwise not.

The second category is psycho-physical longing, in this case also for physical pabulum. But this longing is not of inborn nature. These longings are created after the development of so many plexi and change in the nature and structure of so many hormones secreted from those newly-created or newly-developed plexi. The difference between the first category and the second is that the first one is inborn and the second one is not inborn, it is created later on.

Now you see, both the pabula are of physical nature, are physical pabula. But in the second case the controlling faculty, the inherent controlling faculty, can move a bit forward, but when this movement goes ultra vires to the fundamental principles of the physical structure, the structure cannot remain as before; that is, it starts decomposition. It cannot maintain its integration or structural solidarity. In this case, one’s physical structure may be saved if one applies or rather ascribes the Macrocosmic grandeur to physical pabulum. There is no other way. But in the case of the collective body, or the collective structure, there may be change, and that change may not go against the characteristics of the physical structure if there remains a constant endeavour for such a change, rather for such a metamorphosis. This is the second longing, and both the pabula are of physical nature.

The third category is psychic longing for psychic pabulum. That is, this occurs when one wants that one’s psychic emanations should be from crude to subtle and cover all spheres of existence and non-existence. In this case an aspirant may move forward till the psychic body maintains a close cooperation or parallelism with the physical waves or the physical existence. But otherwise the mind may get dissociated from the physical structure; for which a psychic diversion, a properly-measured diversion, is necessary or rather indispensable. And that diversion should always maintain proper equipoise and proper equilibrium with the fundamental principles of pramá [dynamic adjustment], otherwise the physical structure will be lost and at the same time the psychic structure will also be lost. Human beings who do not follow the propriety of psychology may undergo, rather may face, such a future. In our collective body, as a result of this type of endeavour – constant endeavour – constant longing for all-round expression of micropsychic potentialities will create a sort of balanced world, an earth of pramá, an earth well-balanced by pramá; and it will create, it will assure, a bright future not only for all humanity, but for the entire animate and inanimate world.

The fourth category is, we may say, to encourage apexed psychology or pinnacled psychology. Here the mental faculties along with the controlling faculties will move upwards and finally get pointed, and that point is lost in the Supra-Cognitive Entity. This is the goal of all living beings. In the course of this endeavour, there comes hardly any obstacle from within, but there may come hindrances and obstacles from without in the shape of ideological clashes. The sources of such clashes are the degrading and degenerating forces working in the realm of the manifested Cosmos. In the case of the collective body, if such a practice is encouraged, the entire physical structure of the universe will slowly be metamorphosed into the psychic world and the psychic world will be metamorphosed into spirituality. That is, it will help the saiṋcara [extroversial] and pratisaiṋcara [introversial] movement of the Macropsychic conation. It will help the movement of Macropsychic conation, and human beings living on this earth will enjoy the bliss of heaven on this earth of dust. You should know this, and you should propagate this supreme psychic future of humanity in a better way, in a nice way.

Chapter 2	A Few Problems Solved Part 8

In a decentralized economy, economic planning is to be undertaken for the welfare of the local people. Economic planning will utilize all the mundane and supramundane potentialities of the local area to meet the local requirements.

Factors of Planning

Economic planning should include the following factors – the cost of production, productivity, purchasing capacity and collective necessity.

Cost of production: In many rural economies, it is a traditional practice for farmers and their family members to work in the fields to grow crops. At the time of fixing the price of their produce, they do not calculate the labour costs involved in cultivating the land or pay wages to their family members. Nor do they determine the cost of the tools or machines they use in the fields, or count the other expenses incurred in producing their crops. Hence, they fail to systematically calculate the per unit cost of production. As a result, they incur losses or perpetually get low prices for their produce.

To solve this problem, agriculture must be reorganized and established on the same basis as industry through the cooperative system. According to PROUT, agriculture should be treated as an organized industry. Only then can the per unit cost of production be systematically determined and the poverty of farmers end. Farmers will get proper prices for their commodities and stability in the agricultural sector will be achieved.

In a Proutistic economy, the cost of production should be systematically determined and kept at the minimum level. All industries, including agrico-industries and agro-industries, must see that the cost of producing a particular commodity does not exceed its market value. Every production unit must be economically viable.

Productivity: The economy will have to be organized in such a way that it has its own innate power to produce more and more. Money should be invested – money should be kept rolling rather than hoarded – so that the collective wealth of society is continually increased.

This principle guides planners so that maximum production will occur according to the collective needs. There should be increasing production based on consumption and full employment for all local people. Products should be developed wherever raw materials are available, and under utilization of any production unit should not be allowed.

If people are guided by the needs and potentialities of their socio-economic unit, the law of productivity is benign. Maximum production in the economy will provide a congenial environment for more investment, more industrialization, more employment, increasing purchasing capacity and increasing collective wealth in an ever progressive manner.

Purchasing capacity: Planning should also result in the increasing purchasing capacity of every person. PROUT does not support the existing practice of considering the per capita income as the index of people’s economic standard. Per capita income is a deceptive and defective measure of collective wealth popularized by capitalist economists to fool people and cover their exploitation. The genuine measure of people’s economic advancement is increasing purchasing capacity.

To increase people’s purchasing capacity, the easy availability of the minimum requirements, stable prices, progressive, periodic increases in wages and salaries, and increasing collective wealth must be ensured.

In a Proutistic economy, there will be no limit to purchasing capacity – that is, purchasing capacity will be ever increasing. The minimum requirements must be guaranteed and should always be increased according to time, space and person, and this can best be done by continuously increasing the purchasing capacity of the people in relation to the economic development of the concerned socio-economic unit. The greater the purchasing power of the people, the higher their standard of living.

Collective necessity: Planners will also have to consider the existing collective needs as well as the future requirements of a socio-economic unit, and chalk out their developmental programmes accordingly. In India, many industries have been established but the production of electricity has not been increased. Through lack of proper planning, power production has lagged behind industrial development. This is especially evident in Bengal and Bihar.

Most importance should be given to the production of the minimum requirements, so planners will have to make provision for the minimum requirements of all, but the requirements of both meritorious people and those with special needs should not be neglected, otherwise the requirements of the age will not be met.

Block-Level Planning

Planning should function on various levels such as the block, district, state, national and global levels, but block-level planning will be the basic level of planning. Block-level planning is essential for economic decentralization, so it should be adopted in all blocks. There should be provision in the constitution for block-level planning for socio-economic development.

The amount of natural and human resources varies from block to block, hence separate economic plans will have to be made for each and every block. There should be a block-level planning board in every block for this purpose. The block-level planning body will prepare a plan for the development of the block and accordingly implement the local developmental programmes. Above the block level there will be a district-level planning board. Thus, from the block level upwards, there will be planning boards to prepare and implement the local plans and programmes. It must be remembered that planning should be of ascending order, starting at the block level, and including all the levels of a socio-economic unit.

Most blocks are currently demarcated on the basis of political considerations. PROUT does not support such divisions. Block divisions should be reorganized according to such factors as the physical features of the area (including river valleys, varying climatic conditions, topography, the nature of the soil, the type of flora and fauna, etc.), the socio-economic requirements and problems of the people, and their physico-psychic aspirations. Thus, blocks should be scientifically and systematically demarcated as the basis for efficient decentralized economic planning.

Each block should be made economically sound so that the entire socio-economic unit will be self-sufficient. Only then will a country or federation become economically strong and developed in the real sense. This is a unique feature of PROUT’s decentralized economic planning.

When planning is prepared for the all-round growth of a single block exclusively, it is called “intra-block planning”. Each block must have its own developmental plan, adjusting with the overall plan of the socio-economic unit at its various levels.

However, there are problems which traverse block boundaries and cannot be tackled or solved by one block alone, such as flood control, river valley projects, communication systems, higher educational institutions, afforestation projects, the environmental impact of development, the establishment of key industries, soil erosion, water supply, power generation, the establishment of an organized market system, etc. So, cooperation among blocks is necessary. Planning among blocks is called “inter-block planning”. Inter-block planning is an economic venture into some selected fields to organize and harmonize socio-economic development in a few adjoining blocks through mutual coordination and cooperation.

At each and every level of planning, there should be short-term and long-term planning. In all cases, the maximum time limit for short-term planning should be six months, and the maximum time limit for long-term planning should be three years. Short-term and long-term plans should be drafted in such a way that they are complementary to each other. The immediate goals of planning at each level are to guarantee the minimum requirements of the local people, eliminate unemployment, increase purchasing capacity and make socio-economic units self-sufficient.

Benefits of Block-Level Planning

There are many benefits to block-level planning. The area of planning is small enough for the planners to understand all the problems of the area; local leadership will be able to solve the problems according to local priorities; planning will be more practical and effective and will give quick, positive results; local socio-cultural bodies can play an active role in mobilizing human and material resources; unemployment will be easily solved; the purchasing capacity of the local people will be enhanced; and a base for a balanced economy will be established.

The development of local industries will provide immediate economic benefits. The unemployment problem will be rapidly solved, and in a short time it will be possible to create a congenial environment for permanent full employment. In fact, the only way to solve unemployment and bring about full employment throughout the world is by developing block-level industries. The growth of local industries will provide social security to the local people and create greater opportunities for their all-round advancement, because all their basic needs will be met.

The population of every socio-economic unit should be organized on a scientific basis. The problem of a floating population should be tackled on the block level itself. Where there is a floating population, it should be either permanently settled or returned to its original region.

Differences in Planning

It is inevitable that there will be differences in planning for different regions. Let us take an example. Will the planning for the Punjab and the Cauvery Valleys be the same? The planning cannot be the same in these areas for three main reasons.

First, the Jehlam, Chenab, Ravi, Beas and Sutlej Rivers in the Punjab are all of Himalayan origin. They provide a perennial source of water because they are ice fed. The Punjab rivers maintain their existence with the help of molten ice. But the rivers of the Cauvery Valley – the Tungabhadra and Cauvery – are of Ghat origin; that is, they originate in the Eastern Ghat and the Western Ghat. They depend upon seasonal rainfall. Although there are two rainy seasons in a year in the Cauvery Valley, they are not perennial sources of water because they are not ice fed. No hydroelectricity can be generated from the Cauvery Valley rivers because of the uncertainty of the water supply, but hydroelectricity can be generated at the Bhakhra Nangal Dam because the rivers in the Punjab contain water throughout the year.

Secondly, the Cauvery Valley, being nearer to the equator, has an extreme climate. The Punjab also has an extreme climate, but this is due to the different winds coming from the northwest and the east. The Cauvery Valley does not depend on any winds. Climatic variations will have to be considered in areas such as agriculture and power generation.

Thirdly, the central portion of the Cauvery Valley consists of wavy, laterite soil and is called the Deccan Plateau. There is a small slice of land situated between the hills and the sea which is comprised of alluvial soil and plain land. Only a small portion of the Deccan Plateau contains alluvial soil. The Punjab is plain land. The Deccan peninsula consists of four coasts – the Utkal Coast, stretching from the Mahanadi to Godavari; the Coromandel Coast, from Godavari to Cape Comorin; the Malabar Coast, from Cape Comorin to Goa; and the Konkan Coast, from Goa to Gujarat. These coastal areas are not composed of wavy land. These coastal portions are known as the granaries of India. In the Telengana area of the Deccan Plateau, there is a chronic shortage of food. In the Cauvery Valley, the eastern coastal area – the Coromandel area – should chalk out a developmental programme. The Deccan Plateau can grow palmyra trees but not coconut trees, whereas the coastal areas can grow both.

A proper approach to planning will take into account all the relevant factors before development schemes are implemented.

Chapter 3	A Few Problems Solved Part 8

The discourse is on “Microvitum, the Mysterious Emanation of Cosmic Factor.” It is one of the human wonts that whatever we do not know, in order to conceal our limitations or hide our imperfections, we either say that it is non-existent, or in a more intelligent style, we will say it is [[an]] abstract. In this universe of ours, whatever comes within the scope of our senses or within the periphery of our perception, we say, “It is,” and whatever is beyond the arena of the senses or the jurisdiction of perception, we cannot say anything. Hence, our world functions within the limitations of our senses and perceptions. We know in the realm of Cosmic introvert [[or extrovert that]] in the first phase – that is, in the phase of extrovert – “subtle” is transmuted into “crude”, and in the returning phase of introvert, “crude” is metamorphosed into “subtle”. In this progress, rather in this semicircular approach, there may be subtler objects in the scope of matter – many objects subtler than electrons or protons, [neutrons] or positrons – but we find no alternative but to say that they are either electron or proton or positron or neutron. And similarly, in the psychic sphere there may be entities subtler than ectoplasm or its extra-psychic coverage, endoplasm.

There are entities which come within the realm of both physicality and psychic expressions which are smaller or subtler than atoms, electrons or protons, and in the psychic realm may be subtler than ectoplasm. For such objects or for such entities I use the term “microvitum”. This microvitum, or in plural microvita, are not of protoplasmic order, and as such they have got little to do with carbon molecules or carbon atoms, which are treated as the initial points or initial stage of life in this universe. So far as physicality is concerned, the position of these microvita is just between ectoplasm and electron, but they are neither ectoplasm nor electron.

It is a human wont that whatever we know regarding any subject or any object, when we know that it exists but its characteristics or other particulars are not known to us, we say [[it is]] “mysterious”. So regarding these microvita, we may say it is mysterious. That is why I used the term “microvitum, the mysterious emanation of cosmic factor”. They are not of protoplasmic order, and hence the question of their protozoic structure or metazoic structure does not arise. They are something mysterious.

Now, these microvita are not of the same density or the same subtlety. Some of them [[may]] come within the range of a highly developed microscope; and some of them may not come within the range of a microscope, but by their actional expression or through their actional faculty or as a result of their actional vibrations, they may come within the scope of our perception. They are of subtler order. There may be still more subtle forms of microvita which may not come directly within the scope of our perception but may come within the scope of a special type of perception which is actually the reflection of conception within the range of perception in a limited sphere.

So these microvita may be broadly divided into three categories – first, those coming within the scope of [[a microscope]]; secondly, those not coming within the scope of a microscope but coming within the scope of perception as a result of their expression, as a result of their actional vibration; and thirdly, those not coming within the scope of common perception but coming within the scope of a special type of perception which is actually the reflection of conception within the periphery of perception. Such perception – that special type of perception – may be felt or realized by persons having highly developed minds, having spiritually oriented minds.

Regarding these microvita of crude order which may come within the scope of a microscope, people give them the name “virus”. They say, “This disease is of virus origin.” But virus is a vague term. The better term will be microvitum, and not virus.

Now, these microvita move throughout the entire universe, from one celestial body to another. They move everywhere, crossing the boundaries of nebulae, piercing through milky ways, galaxies, stars, satellites, planets and meteors. Like other psychic and psycho-physical beings, they have also got basic characteristics – such as existing, multiplying and dying.⁽¹⁾ They move unbarred, without caring for the atmospheric conditions or barometric readings. How do they move? Everybody requires some media for movement. Mobility means movement through a medium or media. There may be more than one medium, that is, there may be many media at a time in the same movement. These microvita also move through several media. They move through sound. The so-called virus of a diseased person [[may]] move through his or her sound. They may move through tactuality. They may move through forms or figures. In the case of some of the diseases, the disease spreads through the smell of the disease, and in the case of subtler [[metavita [microvita]]], they may move through ideas. A particular idea may get accelerated [[speed]] in a particular planet with the help of a few conceptually developed minds. That is, a great man with a great conceptually developed mind may spread his ideas with the help of these microvita throughout that planet, or even throughout this universe in different celestial bodies.

Now, what is the root cause of this universe? Which is the starting point of life or vitality? These microvita are the carriers of life in different stars, planets and satellites – not carbon atoms or carbon molecules. These living creatures with their mysterious movement create minds and bodies, living bodies in different celestial bodies, and they also destroy minds and physical bodies, or developed or undeveloped corpor, in any corner of this universe. So the root cause of life is not the unicellular protozoa or unit protoplasmic cell, but this unit microvitum.

Now, there should be extensive research work regarding this microvitum or these microvita. Our task is gigantic and we are to start our research work regarding these microvita immediately without any further delay, otherwise many problems in modern society will not be solved in a nice way. As Pramá [equilibrium and equipoise] is an essentiality in the field of intellectuality or intellectual pursuit, similarly in the higher intellectual realm research work on these microvita is extremely necessary. Here we should again remember the fact that these microvita are [[a]] creation in the internal phase, rather in the returning phase of cosmic expression. We are human beings with developed intellect. I think, rather I hope, rather I am sure that the day is sure to come when human beings will have proper control over these microvita.

In ancient times, regarding the singular or collective structures of these microvita, the ancient rśis [sages] said that they are of seven types, of seven species, and gave them the names: yakśa, gandharva, vidyádhara, kinnara, siddha, prakrtiliina and videhaliina according to the nature of their subtlety or the nature of their crudeness.

I think, by dint of our spiritual sádhaná, rather our physico-psycho-spiritual sádhaná, our minds will develop in all [[their]] strata, and the power of conception, the power of conceiving, will also develop, and with that developed conceiving power, we will know all the secrets of these microvita.

Footnotes

(1) This sentence does not appear on the tape of this discourse. Shortly after this discourse was given, this discourse was published alone in a pocket-sized booklet. This sentence first appeared in that version of the discourse. By the year 2002, the editors of that booklet could not remember where the sentence had come from, but the chief editor thought that the author might have given it and instructed that it should be included at this point in the discourse.

Chapter 4	A Few Problems Solved Part 8

The subject of today’s discourse is “Microvitum and its Effect on Human Body and Human Mind.”

As you know, microvitum moves through the media of inferences and the difference, rather the fundamental difference, between positive microvitum and negative microvitum is that positive microvitum starts its journey in the lunar plexus and moves both ways – towards the subtler existence of human spirit and also towards the cruder manifestations or emanations of human existence – but the negative microvitum cannot move above the physico-psychic plexus and can only move downwards. Indirectly, it can affect the lunar plexus, but directly it cannot.

In cosmic space, both positive and negative microvita move through the inferences of the cosmic mind – the internal inferences of the cosmic mind – and also with the help of the cruder portion of ectoplasms. As you know, in the ectoplasmic structure there is the effect of both spirit and physicality. The cruder portion is closely associated with the physical structure and the subtler portion with spirituality.

In a particular plexus, say in the basal plexus, the desire to increase human longings is created or encouraged both by positive and negative microvita. But the encouragement from the negative microvita is towards crudeness, and that of positive microvita is for the conversion or transmutation of crude desires into subtler ones. The desires to attain success in all worldly affairs are created by both positive and negative ones. But the negative ones make a person selfish and the positive ones make a person a universalist. Like this, the longing for physicality or physical wealth comes from negative microvitum, and the longing to attain something cosmic comes from positive microvitum.

It is the characteristic of humans – rather it is the characteristic of all living beings – to free themselves from all fetters of smallness. The desire to be free in the realm of worldly socio-politico-economic life comes from negative microvitum, and the desire to attain all-round liberation comes from positive microvitum. Similarly, in the fluidal plexus, the indifferent attitude for something comes from both the types of microvita, but this indifferent attitude for something good comes from negative microvita and the indifferent attitude for something crude comes from positive microvita. Want of a sense of responsibility – that is, irresponsibility – comes from negative microvitum when it is for something noble, and from positive microvitum when it is for something limited. Likewise, one tolerates injustice when the inspiration comes from negative microvitum, and one does not tolerate injustice when inspired by positive microvitum.

Not to recognize anything beyond the jurisdiction of the senses or the sensory organs – this spirit or this mentality comes from negative microvita and the spirit “not to recognize anything transitory or moving as absolute” from positive microvita. These propensities are associated with the fundamental spirit of the fluidal plexus.

Similarly, both these positive and negative microvita function in the solar plexus, in the aerial plexus, in the physico-psychic plexus, in the lunar plexus and in the occult plexus. But in the case of the lunar plexus, positive microvitum can function independently, but in the case of negative microvitum, it cannot go directly beyond the jurisdiction of the physico-psychic plexus. If it wants to go beyond, it will have an indirect effect on the lunar plexus but no direct effect. So in the case of negative microvita, microvital spirit may be operative only if done by a powerful entity, otherwise not. Similarly, psychic diseases associated with the lunar plexus may appear when the force of the negative microvita is far bigger or greater than that of the positive microvita working in the lunar plexus. (If a person’s lunar plexus is badly affected by negative microvita, one is commonly known as a “lunatic” or “moon-struck”. People were and are under the impression that this type of mental ailment comes from the moon or from moonlight.)

To fight out the effect of negative microvitum on the lunar plexus, one is to encourage right thinking, good thinking and meditation. A person doing spiritual sádhaná or meditation cannot be attacked by negative microvitum. A person in the stage of meditation cannot be attacked by negative microvitum, but positive microvitum can work directly in the lunar plexus and it can move, rather it does move, up to the occult plexus (the Guru Cakra). But it cannot go beyond the occult plexus – it cannot touch the macro-propensive plexus. (Micro-propensive activities mean activities concerning the propensities of microcosms and macro-propensive activities mean the activities concerning the propensities for the all-round development of all created beings.)

Yadá yadá hi dharmasya glánirbhavati Bhárata
Cábhyutthánamadharmasya tadátmánaḿ srjámyáham

[Whenever righteousness declines and unrighteousness raises its ugly head, I incarnate myself.]

In this sloka, the gláni of dharma means the rule of negative microvita. They cannot touch the pinnacled portion, the pinnacled entity of the multi-propensive plexus. In order to reach that pinnacled goal of the multi-propensive plexus, one will have to do sadhaná, spiritual practice, and one is also required to get the grace of somebody great.

Mahatkrpayaeva bhagvatkrpáleshádvá.

[One can attain the supreme stance by the blessings of the exalted ones, as well as a wee bit of Macrocosmic grace.]

Either the grace of a great person or of Parama Puruśa is needed. Microvitum – neither positive nor negative – can function there.

Now these microvita – positive or negative – maintain the balance of the universe. In the universe, when the collective strength of negative microvita becomes more than that of positive microvita, the world moves towards degeneration, and where the collective effect of the positive microvita is greater than that of negative microvita, spiritual revolution takes place. If the lunar plexus is attacked by negative microvita, the world moves fast towards degeneration, and that degeneration is now active in this universe.

You are to do something concrete to save the universe from its depraving effect, otherwise the future of not only humanity but of all living beings is dark. So you will have to become more active and work jointly with maximum speed and maximum zeal to do something concrete with the help of positive microvita. Negative microvita will not help you in this connection.

Chapter 5	A Few Problems Solved Part 8

Until now scientists were under the impression that no structure can come into being without carbonic fundaments; that is, the survival, multiplication and decaying of any structure is not possible without carbonic locus standii. Carbons and non-carbons both get their atomic structure from microvita. Microvitum requires space in theory, but not in the realm of physicality. A carbonic framework requires space both in theory and practice. Microvitum is not of carbonic origin.

Let us consider the case of the structure of a carbon atom. An atom has a nucleus around which electrons revolve. The weight of an atom is decided by the mass of its nucleus. The difference between two atoms is mainly one of nuclear difference. In this respect, the mass of the satellites is of little importance. If the nucleus of an atom is split up, tremendous energy or calories will surely be released.

It is true that every protozoic structure is based on carbon atoms. A single microvitum is insufficient to form one carbon atom, but when billions of microvita get solidified, a carbon atom is formed – generally or naturally of heterogeneous nature, and under special circumstances of homogeneous nature. Singularity or plurality of atoms constitutes one molecule and many molecules acquire the status of an element, either elements of homogeneous nature – hydrogen, carbon, helium, etc. – or elements of heterogeneous nature – hydrogen monoxide, hydrogen peroxide, carbon monoxide, carbon dioxide, etc. An atom may be internally of both homogeneous and heterogeneous character and also externally of both homogeneous and heterogeneous character. Similar is the case with a molecule. But it is internally more of heterogeneous character and externally more of homogeneous wonts. So an atom stands with its unitary glamour according to its internal homogeneity or internal heterogeneity.

Hydrogen, sulphur and oxygen collectively form sulphuric acid. When these combine under certain temperatures and in particular barometric conditions and in specified proportions, we get the result. If one of these conditional factors varies, the result will also vary.

When there is no carbon atoms, protoplasmic structures cannot be formed. Protoplasmic cells are molecular ones of heterogeneous nature. If the nuclei of protoplasmic cells are split up, they release innumerable times more energy than a nuclear explosion does. Obviously, living bodies, being composed of countless protoplasmic cells, possess huge proportions of energy – something which is beyond ordinary comprehension.

Billions of microvita produce a single carbon atom. That is why it cannot be said that everything comes from carbon atoms. Rather, the carbon atoms come from microvita. Not only carbon atoms, but all other kinds of atoms are the creation of microvita. Naturally, chemistry, biochemistry and all other associated branches of science will undergo a revolutionary change. A day is sure to come when an omega of mathematics will coincide with an omega of biochemistry. All formulae and theories followed up till now will have to be reformulated, redefined and reclassified.

Since an atom does not come within the range of an ordinary microscope or an ordinary telescope, how can microvita – which are innumerable times more subtle and smaller than atoms – come within the scope of an ordinary microscope, an ordinary telescope, or ordinary perception in the psychic sphere, or also of inferences?

Each structure of carbonic origin in this universe, whether animate or inanimate, has a mind. That is, a mind is associated with every structure either in manifested form or in dormant form. Where the mind is not expressed there is no endoplasmic coverage, and where the mind is expressed, endoplasmic coverage shall be there. Wherever there is mind, it must require pabula of both carbonic and non-carbonic nature. When psychic pabulum is of carbonic nature, psychic movement is towards the crude, and if psychic pabulum is of non-carbonic nature, psychic movement is towards subtlety. Non-carbonic psychic pabulum helps in spiritual and supra-psychic motivation. A genuine spiritual aspirant must be very careful in selecting his or her food. Pabula of carbonic nature help in maintaining and nourishing the physical structure, and pabula of non-carbonic nature help in strengthening the psychic structure. An intake of more and more defective carbonic pabula adversely affects the psychic triangle of forces, and thus hinders one’s psycho-spiritual progress. A stage may come when the physical structure becomes almost mindless. The mythological fable of Ahalyá (who was turned into stone for a sin she committed in the epic Rámáyana) may be cited as a case in point.

When people get detached from non-carbonic pabula and become increasingly engrossed in carbonic pabula, there are two ill-effects as a consequence. First, the arena of one’s own carbonic pabula will increase and the mind will gradually and steadily drift towards crude matter. Secondly, one’s mind will think in terms of devouring other’s carbonic pabula. This is the psychological explanation of imperialism. That is, imperialism has its origin in the psyche and functions in the psychic arena. When expressed externally it takes various forms, such as capitalism, state capitalism, communism, nationalism, communalism, parochialism, provincialism, socialism, caste-imperialism, male chauvinism, lingualism, (Once I went to a big village where the people’s language was Bengali, but even in the primary school Hindi was taught there substituting the mother-language. It is a glaring example of lingual imperialism.) etc., which are all the same psychic ailments in various forms and figures.

Goaded by this psychic ailment, a superpower forces its own selfish national interests on other weaker states to establish its suzerainty politically, militarily, etc. An imperialist power wants to dominate and exploit other socio-politico-economic units as an expansion, perpetration and consolidation of its vested interests; a powerful linguistic group suppresses other minority linguistic groups; the so-called upper castes subjugate the so-called lower castes in society and suck their vital juice under so many pleas and disguises; and opportunistic males curtail the rights of women in various ways. In all these cases, the same inherent psychological malady of imperialism prevails.

Imperialism is anti-human. It runs counter to the spirit of Neo- humanism and the ethics of human life. It is detrimental to pramá saḿvrddhi, pramá rddhi and pramá siddhi in human society. In a word, it thwarts human progress and creates global wars and all sorts of divisive and destructive forces in society.

Imperialism is a negative force, a destructive phenomenon, which generates exploitative and unjust conditions in individual and collective life. Such a poisonous radiation of black force attracts negative forces like negative microvita. Those negative microvita intensify and escalate the demonic activities of imperialism in all aspects of human society – art, literature, education, trade, commerce, industry, agriculture, morality and social relations. They cultivate a psychology based on slavery, inferiority complex, pseudo-culture and psycho-economic exploitation, and in certain cases are the cause of nihilism and cynicism.

In order to wipe out imperialism, which is rooted deep in the human psyche Neo-ethics based on the following points is indispensable:

1) The Macrocosmic Entity must be accepted as the supreme desideratum in human life.

2) There should be happy adjustment and balanced blending between carbonic and non-carbonic pabula.

This is the Neo-ethics of the present age; a panacea for the present imperialistic social ills and a mesh of psychic disorders. The application of Neo-ethics will lead to multi-lateral salvation of human society by removing economic exploitation, political suppression, religious indoctrination, cultural imposition and social subordination.

The Role of Guru

I have already said that if there is a happy adjustment and balanced blending between carbonic and non-carbonic pabula in the human mind and corpor, there will be no imperialism at all. Rather, heaven will descend on the dusty earth.

While following the path of Neo-ethics, human beings will attain enormous progress in the spiritual sphere with greater speed. With the help of non-carbonic pabula they will sharpen their psychic penetration within inter- and intra-atomic and molecular space. With the help of microvita they will be able to powder down their ectoplasms and transform them into cognitive faculto-factors.

The majority of people today do not know the technique of using microvita. The Universal Entity, sitting in one place, has been using microvita to accelerate the spiritual growth of individuals in different celestial bodies in different ways. Only that Supreme Entity who is conversant with these techniques and can teach them to individual spiritual aspirants is the Supreme Guru. He keeps all within His contact, and with the help of microvita, elevates all spiritually.

Living beings, through their own individual efforts, can achieve only a little progress in the carbonic world, but in the non-carbonic world only the grace of the Supreme Guru can lead them towards the supreme goal.

Hence, it has been rightly said,

Gurukrpá hi kevalam

“The Guru’s grace is everything.”

This alone is the supreme truth. This is the be-all and end-all of life.

Chapter 6	A Few Problems Solved Part 8

[

Átmani Sattásaḿsthitih

“The entitative existence is substantiated by the existence of consciousness.”

]

The sum total of our existential potentialities emanating from unit consciousness, interacting through motor and sensory organs in our physical stratum, interplaying through the ectoplasmic projections in our psychic stratum, and flowing one-pointedly through the psycho-spiritual approach in our spiritual stratum constitute our existential stamina (ástitvika práńinatá).

Now the question arises, what is the origin of our existential stamina – is it sentiment, logic, desideratum or actional faculty?

In fact the answer is “none of these”. Actually the true source of our existential stamina is none other than our unit consciousness (jiivátman).

The object entity finds its substantiation in the receptacle of the citta (“done I”), the citta in the áhamtattva (“I do”), and the áhamtattva in the mahattattva (“I am”). But even the “I am” feeling of Mahattattva would remain in jeopardy without the witness-ship of jiivátman. In order to substantiate the “I am” feeling we require the sense of “knowership”, that is “I know I am”. First comes “I know” and then comes “I am”. So the origin or source of our existential being is rooted in the “I” of “I know”, and that supreme identity is indeed our soul, our unit consciousness – jiivátman.

What are the limitations of the four drives: sentiment, logic, desideratum and actional faculty?

Sentiment (Bháva Pravanatá)

To find expression mind adopts certain inter and intraectoplasmic occupations. These occupations (love, hatred, fear, etc.) are known as vrttis. A vrtti may be defined as a way of expression of mind. On the psychic level this occupation is called expressed sentiment. In short, sentiment is an outburst of psychic energy which may or may not be rational. As a result, at any moment sentiment may be overclouded by dogmas. Such an undependable source cannot be the origin of our existential stamina. Furthermore, as sentiment is a purely psychic occupation it cannot be the source of our entire stamina, including the spiritual stratum.

Logic (Yukti Váda)

Logic stands on three legs: direct knowledge (pratyakśa), inference (anumán) and authority (ágam). (Authority may stem from either an authoritative book or an authoritative personality.) Unfortunately, none of these three sources of knowledge is fully dependable. In the case of direct knowledge (or direct perception), wrong conclusions may be drawn due to the limitations of our sensory organs, defects in our sensory organs, or defects in the environmental conditions. Inference may also prove faulty in the absence of sufficient or correct data. And finally authority may be misleading due to temporal or personal factors.

Desideratum (Lakśa)

The first point is that the desideratum must be correct. If someone imagines that their desideratum is to become rich or famous, or even if they aspire to have a post-mortem gate pass to the mythological kingdom of heaven, then surely this can prove very dangerous. But even if the desideratum is correct – that is, the attainment of perfection, or oneness with Parama Puruśa – even then that cannot be a stable source for our existential stamina. Imagine that one is guiding his or her lifeboat in the vast ocean by means of the pole-star. That is all right. But what happens if the sky of our life becomes covered by clouds? In fact, there are many clouds – vrttis, saḿskáras, pashas and ripus (psychic propensities, the potential reactions to past actions, fetters and enemies respectively.) Thus even the correct desideratum is still not dependable.

Actional Faculty (Karmaeśaná)

Work for work’s sake has the tendency to increase one’s bondage rather than to liberate. Action begets reaction. So when saḿskáras are increasing (whether they be good saḿskáras or bad saḿskáras – “chains of gold” or “chains of iron”) then the mind easily gets crudified. A human being in this life may well be reborn as an animal, plant or even a rock in the next life. How then can actional faculty be accepted as the source of our existential stamina!

Clearly these four drives – sentiment, logic, desideratum and actional faculty – are all unworthy to be the foundation of our existential stamina. Nevertheless we must not discard these four drives because, despite their defects, they can certainly contribute to our understanding of existential stamina.

Sentiment when guided by Neohumanism can elevate humanity through devotion as a mission. Logic when properly guided by rationality can eliminate the influence of geo-sentiments in society, and when guided by intuition it can become a beacon of light in all directions. Through psycho-spiritual practices all the clouds may be removed from the sky of our life, and in that event the clear vision of our desideratum allows us to proceed unerringly on the path of liberation. And finally all bondages through action may be eliminated by the three-fold approach of madhuvidya (ideation on Brahma), surrender of the vanity of actions, and detachment regarding the results of our work.

Finally, how is it that we can utilize these four drives properly? To answer this question, one requires a proper understanding of Pramá, Pramá Rddhi and Pramá Siddhi. (See PROUT in a Nutshell Part 9)

Chapter 7	A Few Problems Solved Part 8

Triguńátmiká srśt́imátrká asheśátrikońa dhárá. That is, “In the primordial phase of creation, the three attributional principles [[of the Cosmic Operative Principle]] evolve countless geometric figures which all eventually get transformed into triangles of forces (guńatrikońa).” Whenever there are more than three forces operating, the tendency is invariably to form a stable triangular figure.

As long as this guńatrikońa or guńayantraka is in a balanced state, the sentient is converted into mutative, the mutative into static, and the static into sentient. This process of mutual conversion has been going on endlessly.

Due to this homomorphic conversion, the balance of the triangle of forces is maintained. But in this process of constant metamorphosis, a stage comes when, due to the pressure of the static Prakrti, the balance of the triangle is lost and the process of creation begins through one of its vertices: there ensues in the flow of creation a lokatrikońa. Human existence is trifarious – physical, psychic and spiritual. These three aspects give rise to pramátrikońa or lokatrikońa in individual entities as well as in the collective body.

Now, what is the actual meaning of pramá? The word pramá is derived as the root má prefixed by pra and suffixed by d́a and t́á. The meaning of the root verb má is “to measure”, “to fathom”. So the etymological meaning of pramá is “balance”. In English the two words “equilibrium” and “equipoise” are used in this sense, but there is some practical difference between these two words. “Equilibrium” is used in the sense of balance in physical strength and “equipoise” is used in the sense of balance in weight. Suppose there is a tug-of-war between two parties. If both the parties are equally strong, neither party is able to pull the other party towards itself; that is, there is a physical equilibrium between the two parties. Take another case. Suppose there is a weight of one kilo on one side of a scale and on the other side there is one kilo of brinjal. As there is equality of weight on both sides, the scale is evenly balanced. This balanced state in weight is called “equipoise”. Equilibrium and equipoise are collectively known as pramá.

Just as pramá is indispensable in individual life, it is indispensable in collective life. The superiority or excellence of the social structure, culture or civilization of a community of people is derived from the degree of pramá which that community attains in its individual and collective life. It is somewhat strange that although human beings came onto the earth about a million years ago, and although human civilization started about fifteen thousand years ago, human beings could not bring about perfect balance or pramá in the three spheres of individual and collective life. And what is even more strange is that they did not even feel the necessity of establishing this pramá in individual and collective life.

For instance, though the western world has made some material progress and tried to bring about a certain degree of pramá in the physical sphere, in the past no sincere effort was made to establish pramá in the spiritual sphere, nor is such effort being made to do this even today. Of course, it made some effort to bring about pramá in the psychic sphere by bringing about some intellectual development. India is the only country in the world where at least some attempt was made to introduce pramá in the spiritual sphere, but it did not reach the state of perfection. Like the West, India also made some attempt to establish pramá in the psychic sphere, but that attempt was not remarkably successful.

If we analyse the history of different [[communities of people of]] the world, we notice that despite their tremendous physical, psychic and spiritual potentialities, they did not utilize the opportunity they had to establish pramá in individual and collective life. This was due to their defective ideas and practices and their faulty social and economic systems. They were not able to strengthen human society by developing different branches of knowledge, by evolving culture and civilization, or by bringing about intellectual and spiritual advancement. In the absence of pramá, they could not make the fullest possible contribution to human society by developing different branches of human knowledge, uplifting the standard of culture and civilization, and raising the level of intellect and intuition.

Lack of Pramá in the Physical Sphere

Nature has been bountiful to each and every region of the world, and has endowed us with enormous wealth both on and under the surface of the earth. In fact, different areas of the world are full of agricultural, mineral, aquatic, medicinal and forest resources, yet in many economic regions of the world there is utmost poverty, a low standard of living, and cultural and industrial backwardness. As a result, with the curse of the acute scarcity of food, clothes and accommodation, as well as lack of educational facilities, even today in the twentieth century when material science claims to have made rapid progress, millions of people are fighting for their physical survival. Due to the blessings of nature, there is no shortage of physical resources in any economic region. But due to the lack of benevolent propensities, those materials have not been utilized for social and economic development. Consequently, the people’s basic physical necessities (food, clothes, accomodation, medical treatment and education) could not be met. Obviously, there is a gross lack of pramá in the physical sphere.

Let us take the case of Ráŕh – the starting-point of human civilization. Nature has provided the hilly land of Ráŕh with enormous resources. In the different strata of old hard rock there are gold, silver, copper, mercury, mica, manganese and many other minerals. There are large deposits of quartz and various types of other valuable minerals in the stratum of hard igneous rock. There is good quality coal and sand in the strata of ancient alluvial rock and dead rock. Western Ráŕh is rich in mineral wealth. The soil of eastern Ráŕh, having been formed from the seabed, is comparatively new. There is a great possibility that mineral ore may be extracted from it, especially in those areas which were covered by a sargasso sea in ancient times.

Eastern Ráŕh is as rich in surface wealth as western Ráŕh is rich in underground wealth. The sort of rich fertile land we find in Burdwan, Hooghly, Howrah, eastern Midnapore and Kandi subdivision is extremely rare in the world. The reason is that the rivers of Ráŕh such as the Damodar, Ajay, Mayuraksi, Kangsavati, Suvarnarekha, Vakreshwar, Kopai, Shilavati and Hinglo have carried alluvial soil enriched with calcium and various mineral resources to eastern Ráŕh and made the surface of the land very rich, as precious as gold. In that fertile soil there can be bumper harvests of paddy, wheat, sugar cane, pulses, cotton, mulberry and non-mulberry silk, and many other agricultural products. The laterite soil of Ráŕh is so rich with calcium that good-quality apples, pears, oranges, papayas, guavas, grapes, custard-apples and many other fruits can be grown in abundance. By introducing various kinds of irrigation systems (small-scale irrigation, lift irrigation, excavation of tanks, etc.), efforts may be made to grow orchards and to cultivate three crops of rice in a year (early autumn, winter and summer). On the basis of the tremendous potentiality for agricultural production, numerous agrico-industries and agro-industries could be established in Ráŕh, but unfortunately this potentiality has not been tapped so far. The forests of Ráŕh are also full of resources. They have an abundance of sal [Shorea robusta Gaertn. f.], piyasal [Pterocarpus marsupium Roxb.], hizal [Barringtonia acutangula Gaertn.], palásh [Butea frondosa Koenig-ex Roxb.], ashok [Saraca indica Linn.], kusum [Schleichera trijuga Willd.], jám [Eugenia jambolana Linn.], jackfruit and other trees.

So although there are enormous natural resources of various types in Ráŕh, its people are undernourished, half naked, poorly accommodated, illiterate and ridden with disease. Had the economic planning of the country been based on the principle of pramá, the social and economic picture of Ráŕh would be completely different from what it is now.

There is another economic region, the adjacent state of Orissa, which is equally rich in natural resources, and yet equally poor. The economic potential of Orissa, abundant in tremendous agricultural, mineral and forest resources like Ráŕh, is very bright. On its long coastal belt there is immense potential for starting large numbers of farms and factories. There are also good prospects for the growth of the iron and steel industries and the shipbuilding industry, for the [[port industry]], and for the generation of tidal electricity. Moreover, on the basis of the agricultural resources of Orissa, thousands of agro-industries and agrico-industries can be started. But due to the absence of any social and economic planning based on pramá in this region, a large percentage of the people of Orissa are living in abject poverty.

Why should we single out only Ráŕh and Orissa? Almost all the countries of the world are faced with nearly the same sort of economic crises due to a lack of pramá.

Lack of Pramá in the Psychic Sphere

The human mind has two main functions: thinking and recollecting. The human being is predominantly a mental being. So the greatness and excellence of human beings lies in their thinking capacity, intellectual subtlety and brilliance, and wisdom. Human beings, in the process of expressing their creative faculties, externalize the colourful and varied ideas of their psychic world in a variety of ways: on canvas with colours and brushes, in poetry and literature with the strokes of their pens, and in sculpture with the subtle use of hammers and chisels. Their philosophical ideas, their scientific observations and experiments, and the study and analysis of various branches of knowledge are exclusively within the psychic preserve of the human mind, and have been honoured as the golden harvest of the psychic realm. But if there is a lack of pramá in the psychic sphere, then many omissional and commissional mistakes and defects are bound to enter into their art, architecture, literature, philosophy, science and other branches of human knowledge. Dance may lose its rhythm, painting may lack proportion, music may lose the harmony of its melody and rhythm, and in the various branches of literature there may be an overgrowth of the parasitic weeds of immature expression.

Suppose a painter is drawing a picture of a small pond. The pond is full of beautiful transparent water upon which sits a full-blossomed lotus. Suppose the pond occupies a square inch of space, whereas the petals of the lotus occupy two square inches of space. In this case the painter has clearly lost the basic sense of proportion and artistic [[balance, has]] violated the principle of pramá in the creation of art. Naturally, in the absence of pramá, artistic creation cannot be symmetrical or systematic.

Let us take the case of poetry. Successful poetry is a balanced blending of idea, language, metre and expressional beauty. But if a poet has only a flair for language and depth of ideas and is not skilled in metrical rhythm or cannot introduce subtle beauty into his or her composition, then the poetry will suffer from lack of pramá. Poetry devoid of pramá cannot attain the height of success.

Similarly, song is the inner blending of idea, language, melody and rhythm. In the absence of any of the four, pramá will be lost and the song will lose its charm and beauty. It will be nothing but a random composition, a few lines of lifeless words.

Philosophy began in the distant past in an effort to understand the mysteries of creation. Various scholars in different branches of human knowledge established various schools of philosophy in different ages. Some of these philosophies were idealistic, some were materialistic. What is the purpose of philosophy? The purpose is to discover the unmistakeable link between the Creator and the creation. But philosophers, in spite of their sincere efforts, have not yet been able to build a bridge between the relative world and the absolute world. It seems philosophy has lost its way in a labyrinth of metaphysics. The defective conclusions of philosophers have made respective schools of philosophy merely dogmatic intellectual extravaganza. Regarding these kinds of philosophies, Lord Shiva said, Lokavyámohakáraka. That is, “They are the cause of psychic diseases.”

Lack of Pramá in the Spiritual Sphere

The main purpose of spirituality is to discover Parama Shiva who is lying quiescent in every human existence, and to establish oneness between the Macrocosm and microcosms, between the Cosmic Being and human beings, between Paramátma and jiivátmá.

Very often, ignorant of real spirituality and goaded by religious dogma, people undertake long and hazardous journeys to places of pilgrimage, sometimes even selling their earthly possessions such as houses and cultivable land to make the trip possible. They hope to attain virtue by taking a holy dip in sacred rivers. Needless to say this not only causes a loss of energy, time and money, but also causes much trouble and brings no spiritual gain. This is one of the glaring examples of lack of pramá in the spiritual sphere.

Pramá Saḿvrddhi, Pramá Rddhi and Pramá Siddhi

It has already been said that the importance of pramá in all three phases of human existence is tremendous. Physical progress is deeply associated with the psychic and spiritual development of human beings. When the balanced state of material development, having reached a supreme height, maintains proper adjustment with the psychic and spiritual elevation of individuals and the collectivity, it is called pramá saḿvrddhi.

Similarly, pramá rddhi occurs when the balanced psychic stratum attains the peak of progress and maintains adjustment with the material and spiritual progress of individuals and the collectivity. In this state of pramá rddhi, the ectoplasmic stuff of the mind gets powdered down. It develops not only in mass and volume, but moves forward towards the pinnacled intellect (agryábuddhi), while maintaining psychic adjustment, in order to attain sharp penetration of the mind.

Finally, pramá siddhi is a state in which the mind, having transcended the psycho-spiritual stratum, attains a pinnacled state and absolute equilibrium in spiritual progress, and at the same time maintains an adjustment with the physical and psychic development of individuals and the collectivity.

Lokatrikońa and the Stages of Derangement, Disruption and Degeneration

Lokatrikońa or pramátrikońa of individuals and the collectivity is attained in the physical, psychic and spiritual spheres. In the flow of evolution, lokatrikońa occurs at the first phase of creation emanating from the first expression of Supreme Consciousness.

In the first phase there is balance in the lokatrikońa of individuals, but in subsequent stages, due to the influence of time, space and person and the clash of propensities, the balance of lokatrikońa or pramátrikońa gets lost. This state of loss of balance in pramatrikońa or lokatrikońa is called “the stage of derangement”.

If at this stage the lost pramá is re-established, well and good. If it is not re-established, the lokatrikońa degenerates and enters the stage of disruption. If people fail to counteract this trend of downward movement, the lokatrikońa further descends to the stage of degeneration.

Human society today has reached the stage of degeneration and, as a result, is lost in the wilderness of economic bankruptcy, social unrest, cultural degeneration and religious superstition.

Some Solutions

Once the society reaches the state of degeneration, the balance in the lokatrikońa cannot be immediately restored. Rather, society will have to be lifted up step by step from the stage of degeneration to the stage of disruption, and then from the stage of disruption to the stage of derangement; and in the final stage balance in pramátrikońa or lokatrikońa will have to be established. Although all three aspects of life – physical, psychic and spiritual – carry equal significance, the physical stage should be given greater importance in the initial stage. If pramá is lost in the physical sphere, the antisocial elements will have the upper hand in society. They will pollute the entire social environment. Consequently, pramá in the mental and spiritual spheres will be lost, and the mental condition will further degenerate. So, the establishment of pramátrikońa or lokatrikońa in the physical sphere is the foremost necessity.

Now the question is, what should be done to restore order in lokatrikońa and pramátrikońa? First, we must divide each stratum into various substrata. For example, we may divide the physical stratum into the following substrata: agriculture, industry, trade and commerce, medicine, irrigation, physical education, etc. Here it should be mentioned that as far as education is concerned, the science subjects come within the scope of the physical stratum as they are directly concerned with the material world. On the other hand, the humanities subjects (language, literature, history, philosophy, etc.) come within the scope of the psychic stratum. By forming subtriangles for each substratum, a greater degree of balance can be established. The physical stratum will then have to be gradually elevated from the stage of degeneration to the stage of disruption. Later, after restoring a greater balance in the subtriangles, the physical stratum will have to be raised from the stage of disruption to the stage of derangement. There will be a perfect balance in the lokatrikońa or pramátrikońa of the physical stratum when all the subtriangles are in perfect equilibrium.

Similarly, there are many substrata in the psychic stratum, such as physico-psychic, psychic, psycho-spiritual, etc. When the degree of balance within these substrata increases, the psychic stratum will be elevated from the state of degeneration to the state of disruption, and from the state of disruption to the state of derangement; and finally there will be a perfect balance in lokatrikońa or pramátrikońa in the psychic stratum.

Now, let us come to the question of the spiritual stratum. It too, may be divided into several substrata, although they will be comparatively few in number. The degree of balance within the substrata will also have to be increased gradually. Thus, the spiritual stratum will be raised through the stages of degeneration, disruption and derangement. Balance in the lokatrikońa of the spiritual stratum will then be established.

To restore balance in the lokatrikońa or pramátrikońa of the physical stratum, the following four factors should be considered:

1) The physical demand at present and the physical demand in the foreseeable future.

2) The physical supply at present and the physical supply in the foreseeable future.

3) The maximum utilization of land.

4) The Five Fundamental Principles of PROUT as they apply to the physical stratum.

For example, while trying to solve the food problems of any socio-economic unit, the subtriangle of agriculture will have to be created. A proper irrigation system may have to be introduced, and high-breed varieties of seeds may have to be used. By extensive cultivation of land, using tractors and necessary fertilizers, three or four crops may be harvested every year. The proper crops for the proper soils will have to be selected. Agricultural cooperatives and agricultural producers cooperatives will have to be started, and farmers’ brigades will have to be formed. Agriculture should be conducted on the basis of the principle of consumption, and not the principle of profit. There should be a proper preservation and distribution of agricultural products. A proper balance in the lokatrikońa or pramátrikońa of agriculture will help establish balance in the lokatrikońa or pramátrikońa in the physical stratum.

In the same way, if there is a perfect balance in the subtriangles of the substrata, there will also be a balance in the lokatrikońa or pramátrikońa in the psychic and spiritual strata.

When all the lokatrikońas or pramatrikońas of the physical, psychic and spiritual strata collectively form the final lokatrikońa or pramátrikońa, its central point will coincide in a perfect balance with the central point of the supreme guńatrikońa. A perfect state of balance will be established between individuals and the collectivity, and between the collectivity and the Cosmos. This supreme balance in all spheres will bring a perfect state of pramá everywhere. The society will attain pramá saḿvrddhi in the physical stratum, pramá rddhi in the psychic stratum and pramá siddhi in the spiritual stratum. That will be the stage of all-round welfare, progress and perfection for all humanity, for the entire living world.

Chapter 8	A Few Problems Solved Part 8

With the changes of the social cycle, the human society has developed several social institutions to carry out its duties and responsibilities. The state is one such vital institution which organizes a group of people in a certain area of land, rules them, promotes their welfare and oversees their good. This institution is powerful because it also enjoys sovereign power.

Accumulation of power is dangerous if it is not guided by some rules and basic principles. The guide book in which all such rules, regulations and principles for the proper conduct of a state are codified is called a constitution. A constitution guides a state with policies and principles to render all-round services to the people for their rapid progress.

The first written constitution was framed by the Licchavi Dynasty of Vaeshali (in northern Bihar) in ancient India over 2500 years ago. Prior to that, the words of the king were law and kings ruled according to the advice of their ministers. The first republican democracy was established by the Licchaviis. The Licchavi Republic comprised some portion of Muzzaffarpur, portions of Begusharai, Samastipur and Hajipur between the Gandaka and Kamala rivers, all in the present state of Bihar. It was the first democratic state and they had their own written constitution.

Differences Amongst Some Constitutions

There is no British constitution – it is only a collection of traditions and conventions and not a written document. The theoretical head is the crown queen or king. All power is vested with the crown but practically it is exercised by the prime minister in a parliamentary form of government. The French system is a presidential form of government where the president appoints the prime minister and all other ministers. The USA also has a presidential form of government. In France and the US there is a written constitution. In the US the president exercises power or rules the country through secretaries appointed by the president who is directly elected by the electorate. There are no ministers, only secretaries in the US system whereas there are ministers in the French system. When there is no ministry in Britain a lame-duck ministry is formed by the crown and the crown can head that ministry until a new parliament is elected. In India the president has no power and is only a signatory authority or rubber stamp. The Indian president cannot even head a caretaker government. The Indian prime minister can remove the president but the president cannot remove the prime minister. Although the prime minister is powerful according to the constitution, he or she is not directly elected by the electorate, that is, by the people. The prime minister is elected only as a member of parliament and then is made prime minister by the party.

The US presidential form of government is a better form of government, but there is a shortcoming in the US constitution and that is that individual rights are given maximum scope: this leads to an unrestrained capitalist order. Now India is also going to suffer the same disease and this is leading to regionalism. Too much individual freedom should be curtailed in an ideal form of government. PROUT will introduce social controls so that collective interests will be supreme. In the US constitution purchasing power is not guaranteed to the people. The best form of government is the presidential form where the president is elected directly by the electorate and there is less individual liberty.

Common Constitutional Defects

Everyone has the right to physical, mental and spiritual development. But all constitutions have been written in such a way that they do not ensure the all-round welfare of all citizens. A constitution should be fair and just. The least bias on the part of the framers towards any particular ethnic, linguistic or religious group may undermine the unity and solidarity of the concerning country and thus disturb the peace and prosperity of the society as a whole.

Judged from this perspective some of the defects of the Indian constitution are easily discernible. India should have a new constitution to establish unity in diversity in a multilingual, multi-social and multi-national country.

While drafting the constitution of a country the framers should keep in mind the population structure of the concerning country. The population of India is a blended population of the Austric, Mongolian, Negroid and Aryan races. But the Indian constitution, due to inherent defects, has not helped establish social amity, cultural legacy, equality and unity among these races. As a result fissiparous tendencies have developed in the country.

There are several fiscal and psychological loopholes in the Indian constitution. The fiscal loopholes include the following. First, there is no check on unbarred capitalist exploitation. This is because the leaders of the independence struggle did not give any economic sentiment to the people. The only sentiment was an anti-British sentiment. Thus the independence struggle was only a political movement and not an economic movement. After 1947 instead of white exploitation, brown exploitation emerged. 1947 brought only capitalist political liberty but not economic freedom. As a result, unbarred economic exploitation continues today.

Secondly, the constitution gives no guarantee for increasing the purchasing capacity of every individual. Thirdly, the president has no constitutional power to check financial or fiscal matters. The Indian economy is controlled by a few business houses through some chambers of commerce. The president has no constitutional power to check either the price level or the degree of exploitation. Neither the president nor the prime minister can check these. Fourthly, there is no provision for inter-block planning for socio-economic development. Fifthly, there is no clear concept of balanced economy.

The psychological loopholes in the Indian constitution include the following. The first is the imposition of a regional language as the national language. English imperialism has been followed by Hindi imperialism. Hindi is only one of many regional languages. The selection of one such regional language as the official language adversely affects the psychology of people who speak other languages. As the consequence of such a defective language policy in the constitution, the non-Hindi-speaking people face unequal competition at the national level and they are forced to use a language, either Hindi or English, which is not their natural language. Hence they are relegated to “B class” citizens. No regional languages should be selected as an official language in a multi-national, multi-lingual and multi-cultural country like India. Such a selection would affect the minds of other non-Hindi-speaking people. Hindi is just a regional language like Tamil, Telegu and Tulu. It is a good language but it should not be forcibly imposed on others.

India is a secular country but Pakistan is a Muslim state and Nepal is a Hindu state. They may or may not impose a language on their people, but in India this imposition should not take place. The spirit of secularism provides equal scope and equal avenues for all for the maximum psycho-social-economical development of every individual.

When the Indian parliament debated the issue of official languages, the constituent assembly was equally divided into two. The then chairman of the Constituent Assembly at that controversial stage cast his all-important vote in favour of Hindi. Thus Hindi becomes the official language of India by a single vote.

Saḿskrta may be the national language of India. It is the grandmother of almost all the modern languages of India and has a great influence on the languages of India. It may take five, ten, fifty or hundred years to spread this language to all people. Roman script should be used since Saḿskrta has no script of its own. All groups of people including linguists of India should join together and decide this controversial matter.

The second psychological loophole is that there are several disparities in the law. The constitution of India proclaims that all are equal in the eye of the law. But in practice, this principle is not followed, and as a result disparity is growing in the arena of law and justice. Such disparity is adversely affecting the different groups of people in the country. For example, there are disparities between the Hindu Code and the Muslim Code. Hindu women and Muslim women, although they are all Indian citizens, do not get equal advantages of law. For instance, according to Hindu law, a man cannot have more than one wife, but a Muslim man is entitle to have more than one wife. A Hindu husband or a Hindu wife is required to approach the court to secure a divorce, while a Muslim man is entitled to divorce his wife without the permission or approval of the court. Moreover, a Muslim husband can divorce his wife but a Muslim wife cannot divorce her husband. Besides, a Muslim husband is not required to show [[any reason for the divorce]].

Disparity in the eye of the law is creating all these problems. The root of all these evils lies in the psychological loopholes of the Indian constitution. Why is the constitution allowing the Hindu Code and Muslim Code to stand side by side? Let there be only one code – the Indian Code. This Indian Code should be based on cardinal human values, with a universal approach and Neo-Humanistic spirit. Then only equality before the law can be established in practice, and equal protection of the law for all can be guaranteed. So the constitution should remove the psychological loopholes by eradicating existing disparities in the eye of the law.

The third psychological loophole is that there is no law against the indiscriminate destruction of flora and fauna due to the absence of Neo-Humanistic sentiment. In the Cosmic Family of the Parama Puruśa, humans, animals, plants, and inanimate objects exist together and maintain a harmonious balance. However, human beings, because of their superior intellect, are indiscriminately destroying plants and animals for their own narrow, selfish ends. In the constitution, there is no provision for the safeguard of the plants and animals. In a constitution, there should be safeguards for the lives of plants and animals. The absence of such provisions in the constitution creates psychological loopholes which should be corrected without delay.

Fourthly, the relation between the centre and the states in a confederation should be clearly defined in the constitution. Otherwise, there will be centre-state conflict and the whole country will be psychologically affected. Among all other aspects of this relation two important aspects should be clearly defined; the right of self-determination, and the right of secession of a particular component of the confederation. In the constitution of India these are not clearly stated. As a result, the relation between the centre and the states is always strained and pressured.

Fifthly, in the constitution of India, no clear definitions of scheduled tribes and scheduled castes are given. Rather, these lists have been wrongly prepared on the basis of racial considerations. Instead of this unscientific approach, Scheduled Tribes and Scheduled Caste lists should be based on economic backwardness and educational backwardness.

Constitutional Reforms

To overcome these fiscal and psychological loopholes, all constitutions in the world today need to be reformed. The following reforms should be implemented.

(1) Dissolution of the ministry or parliament. The president may discharge the ministry or dissolve the parliament under certain circumstances: in case of inimical action within the country; in case of disorder or the breakdown of law and order; in case of external inimical activity; and when a democratic ministry is rendered a minority in the parliament. When a democratic ministry is discharged because it is a minority in the house, the president has to explain the reasons for his or her actions before the parliament within one month from the day of taking such action against the ministry. If the parliament is already dissolved then the president will have to arrange a general election within six months and explain the position before the newly elected parliament within one month of the election.

(2) Period of emergency. The president may continue the period of emergency with the approval of parliament for a period of six months, and with such a parliament the president may continue a period of emergency for not more that two years.

(3) Advice of a lame duck ministry. The president may or may not act on the advice of a lame duck ministry. If the advice of a lame duck ministry is not honoured by the president then the parliament will be dissolved. A new parliament will have to be formed through a general election, and the president will have to explain his or her position before the new parliament within one month of its formation.

(4) The moral standard and character of the president and prime minister. The president or prime minister must be of high moral character. The president or prime minister must not divorce his or her spouse, marry a divorcee or have more than one spouse.

(5) The power of the president to issue any statement. The president must not issue any statement under normal conditions without consulting the parliament or the prime minister. In normal conditions when there is a ministry, the president will have to act according to the advice of the ministry. In case the ministry is dissolved the president will have to act according to the advice of parliament.

(6) Parliament in the role of constituent assembly. The parliament will play the role of constituent assembly only with a majority of 7/8 of the members, because changing the constitution at regular intervals reduces the status of the constitution.

(7) Language. All living languages of a country must have equal status before the state or the government.

(8) Equal rights. All citizens must have equal rights before the law. Physical requirements are to be equally considered for all citizens so that all citizens will have equilibrium and equipoise in collective life.

(9) Review board. To review economic progress and development of different parts of the country, a high-level review board should be constituted by the president. If there is any difference between the ministry and the board, the president must act according to the advice of parliament. And if there is any difference between the parliament and the board, the president should seek advice from the supreme court of the country and act according to their official advice, according to the provisions of the constitution.

(10) A case against the prime minister or president. A case may be filed in the supreme court against any person in the country including the prime minister and president, because every citizen in the country is equal before the constitution.

(11) The right of self-determination and plebiscite. The right of self-determination for a part of the country may be recognized only on the basis of a plebiscite held in that area with the permission of the parliament functioning as a constituent assembly. If the plebiscite is to be held, it should be held under the strict control and supervision of the central government by the chief election commissioner of the country.

(12) Education. Primary education for all must be guaranteed and education should be free from all political interference.

(13) The law and the constitution should be the same. The law and the constitution should be the same for the entire country, as each and every individual is equal before the law and before the constitution. According to th constitution, each and every part of the country will enjoy the same power. For example, special rights or facilities for Kashmir should not be allowed. Today a Kashmiri can go to Bengal and purchase land, a house, etc. but a Bengali in Kashmir cannot enjoy that facility. This kind of discrimination must end.

Charter of Rights

The formation of a World Government will require a world constitution. A charter of principles or bill of rights should be included in such a constitution and encompass at least the following four areas. First, complete security should be guaranteed to all the plants and animals on the planet. Secondly, each country must guarantee purchasing power to all its citizens. Thirdly, the constitution should guarantee four fundamental rights – spiritual practice or Dharma; cultural legacy; education; and indigenous linguistic expression. Fourthly, if the practice of any of these rights conflicts with cardinal human values then that practice should be immediately curtailed. That is, cardinal human values must take precedence over all other rights. All the constitutions of the world suffer from numerous defects. The above points may be adopted by the framers of different constitutions to overcome these defects.

Chapter 9	A Few Problems Solved Part 8

This solar system is sufficient in its potentiality to maintain, nourish, feed and supply material for existence not only to human beings but to all its living beings.

Due to our folly or undeveloped thinking, we could not give proper solutions to the problems of material existence. Now our planet is just like a hidden treasure. We have to utilize this hidden treasure for the maintenance and sustenance of all the living beings of this universe.

This earth of ours is passing through a critical juncture. The solution is of immediate necessity. It brooks no delay. That is why our PROUT is to be propagated throughout this universe, especially on this planet of ours. You should chalk out programmes for its materialization and implementation within a short period.

You know, economic life, political life and social life are not everything for living beings and human beings. They have also got a mental world and a spiritual world. For development and progress in the mental and spiritual worlds, our Neohumanistic ideology is to be propagated everywhere. Spiritual life controls all other arenas of human life.

The physical body is made of the quinquelemental factors. For this, quinquelemental science is to be applied to cure certain ailments associated with the physical body. To remove physico-psychic ailments, bio-science is to be developed utilizing the new theory of microvita. Microvita may function as positive or negative physico-microvita. Spiritual microvita should also be utilized. Microvita theory should be properly utilized.

There is also cultural life. Tendencies are of either a degenerating or an exalting nature, that is, they are either of a depraving or an elevating nature. We should encourage the elevating tendencies and discourage the depraving ones. In certain parts of this world, depraving tendencies such as pornography exist. Simply protesting will not stop these things: we will have to do something positive to check it. Such positive action will create a new stir in the human mind. Pornography and other depraving tendencies will be completely discouraged and checked. That will be our course of action. We have to create new literature, new books, new music, new songs… We have to chalk out a programme and act accordingly.

Innocent human beings are at the mercy of devouring demons. The animals are also at the mercy of human demons. Even the plants are at the mercy of human demons. These demons destroy forests without planting new ones and thus create new deserts. There is folly in their thinking as well as their economics. 300 years ago there was no desert in South America; 150 years ago there was no desert in India. Innocent human beings are at the mercy of human demons. We must solve this problem. We must solve this problem through PROUT, Neohumanism, microvita, art, literature, songs, music and spiritual sádhaná. This is the panacea to solve all these problems.

There may be a shortage of petroleum but elements for creating petroleum are available in the world. We will be able to produce synthetic petroleum.

What we want is the rule of rationality. Human society is one and indivisible. Apparently there is heterogeneity but in essence there is homogeneity. For instance, in the Middle East there are Muslims, Jews, Christians, Semites and Blacks. But they all belong to the same supreme race – they are all the progeny of the Supreme Progenitor. This is what the spiritual philosophy of Ananda Marga says. Only due to dogmas, people think in terms of heterogeneity. There is only one ideology in the world which is not only all-embracing but also all-pervading.

Both the problems and their solutions have been pointed out. Now it is our bounden duty to carry this message to all nooks and corners of this world. The wind is blowing in our favour. We should carry the message to each and every particle of marrow of this living world.

Chapter 10	A Few Problems Solved Part 8

Human society is one and indivisible. But today, due to superstition, dogmatism narrow-mindedness, separatism and all kinds of “isms” human society is splitting into numerous parts. Against this background, in order to build the human society it is necessary to adopt the path of synthesis, which originates from the psychology of service and welfare. While attempting to build an ideal society, some people rightly adopt the path of synthesis, and other people wrongly adopt the path of analysis, either unknowingly or out of some selfish motive. But it is necessary to mention that although through the path of analysis one’s self-interest may be served, and even the group interest may be temporarily served, but the path of analysis cannot be conducive to human welfare on a permanent and comprehensive basis. It should be clearly understood that the path of synthesis is absolutely necessary for the collective welfare of human society.

Let us examine what synthesis and analysis mean. The true spirit of synthesis lies in establishing unity in diversity on the basis of a universal ideology – in uniting many diverse parts into a homogeneous whole. On the other hand, the very effort to split the one and indivisible whole into many component parts is the path of analysis.

The sociologists are well aware of the fact that there are apparent differences amongst human beings due to environmental, physiological, geographical and personal (depending on one’s reactive momenta) differences. I say “apparent” differences because though these differences are based on relative factors, essentially human society is one and indivisible. Now, if someone takes advantage of these apparent differences and wants to divide the otherwise indivisible human society, it should be said that such a person has adopted the path of analysis. This sort of psychology is anti-human. Human welfare can never be achieved by this path.

Let us take an example. Suppose a certain man, say Ram Babu, has two sons – Jadu and Madhu. It may be possible that due to environmental, personal and other reasons, one son may be educated and another uneducated. But apart from this question of education, there is a common bond between them – they are the sons of the same father. If someone takes advantage of the apparent differences arising from environmental factors, and wants to create a rift between the two, it means that he or she has adopted the path of analysis. But if one ignores these apparent differences and considers them as the sons of Ram Babu, that will be the path of synthesis. This sort of analytical approach, which tends to divide one into many, can never lead to any lasting or permanent welfare because this analytical approach, which tends to divide one into many, can never lead to any lasting or permanent welfare because it ultimately leads to separatist tendencies. These, in their turn, end in the destruction and annihilation of a homogeneous unit. So those who want to promote human welfare should reject the path of analysis and wholeheartedly adopt the path of synthesis. Otherwise, they will ruin the human society.

You might have noticed that many political parties try to maintain their existence by propagating the separatist tendencies amongst differing human groups. Those who do this very often brand other political parties as separatist. Obviously, such an effort on their part is intended to ensure their own existence and to hoodwink the unwary public. Common people, because of the wilful machinations of such political forces, do not understand who the real separatists are. In such cases group interests become more important than the collective welfare of humanity. Thinking of their narrow group or party interests, they curtail the legitimate social, economic and political rights of others, and thus become a great obstacle to the all-round growth of humanity.

I have said many times in the past that no one in this world is to be neglected. But while doing something activated by group interest, if some people are neglected or their development is obstructed, should this be tolerated? No. This, the path of analysis should be discouraged by all means, while the path of synthesis has to be adopted in all sincerity. Only the path of synthesis inspires many entities to move ahead in unison.

In Bengal, out of group or party interest numerous groups are being created in the one Bengali race by taking advantage of the minor variations of caste, community and economic position. This sort of analytical outlook – which divides one race into many groups out of self-interest – is highly detrimental. Instead of promoting unity and prosperity among the Bengalees, the path of analysis is creating further divisions among them. Those who truly have the collective interest of Bengal in their minds will have to adopt block-level planning. Simultaneously, the people must be united on one platform through the synthetic approach.

So, we notice that in the sphere of society building, there are two distinct psychologies. One is service psychology, which inspires people to promote collective interest. The second is group psychology, which only tries to promote the limited interest of a small group. Those who are guided by service psychology do not like to separate politics from morality. Their thoughts and ideas remain far above narrow group interests. On the other hand, those who are guided by group psychology want to establish the authority of their group and impose their interests on others. This leads to interpersonal and inter-group conflict. Only the synthetic approach leads to unity and cohesion amongst numerous individuals and groups. The followers of the analytical path often become vocal revolutionaries, and become extremely active to establish their raj (kingdom) entirely without niiti (morality). Thus out of these two distinct types of psychology two social outlooks arise: those who are guided by service psychology have a synthesis outlook, and those who are guided by narrow group interest or self-interest adopt an analytic outlook.

Those guided by group psychology are like ravenous tigers. Of all the different types of flesh, human flesh is said to be the most delicious. That’s why the tiger that has once tasted human flesh will raid a village if it cannot get human flesh in the jungles. If it happens to see human beings nearby, it will immediately attack them without bothering about domestic cattle. Where the analytical approach is ingrained in people’s social psychology, separatist tendencies flow through their bones, blood and marrow. Such people become extremely avaricious for human flesh. That’s why those who have rejected the path of synthesis and are guided by group psychology and have accepted separatism as a political creed, are lying in ambush to catch any group for their blood. Beating the drum made from the skin of their victims, they announce to the world that they have annihilated the separatist elements.

Those of you who ardently believe in PROUT should be vigilant in this regard. You should remember it is not the barrel of a gun but the spiritual force of human beings that is the real source of power. Human beings want selfless service. PROUT is dedicated to the service and welfare of one and all. You should immediately build a one and indivisible human society without further delay by popularizing PROUT.

The spirit of service comes from the spirit of serving the Supra-Mental Entity. Where the spirit of serving the Supra-Mental Entity is lacking, there cannot be any service spirit in any emanation or any manifestation of creation. So pro-spiritual psychology is essential for a happy and integrated social order.

Chapter 11	A Few Problems Solved Part 8

Microvitum is the inner secret of life, the inner secret of vital progress in the three fields of physicality, psyche and spirituality. This theory of microvita must not be neglected or ignored. You must properly propagate and establish the theory, denomination and emanation of microvita. Many chemical formulae are to be changed, many structures in the entire universe are to undergo metamorphosis. The entire world is eagerly waiting for you to bring all-round metamorphosis. The question is why chemical formulae are to undergo metamorphosis. Just now I told you that the application of microvita in the practical field will bring about radical changes in various chemical formulae. Now the question is, What sort of change or metamorphosis will take place? I would say in reply that up till now the concept of physical science was that carbon atoms are indispensable for the origin of life. After people are acquainted with the theory of microvita, they will no longer subscribe to the old concepts. People will be introduced to higher and subtler formulae than the present ones regarding the internal structure of objects.

Let me explain this matter more elaborately. Take for instance the case of green vitriol. Up till now the recognized formula for green vitriol (ferrous sulphate) is FeSO4 7H20.

But after a chemist is acquainted with the theory of microvita, he or she will no longer use this formula. He or she will prefer to use the new formula – say FeSO4 7H20 (Group A MV 20 million). Take another case, say copper sulphate (blue vitriol). The present chemical formula is CUS04 5H20, but after the theory of microvita is well established, a chemist will use the new formula – CUS04 5H20 (Group B MV 20 million). This means the chemical formulae regarding the inner structure of objects is undergoing a tremendous change. Of course, it is true that the size of formulae will be bigger than what they are today. It is also true that the denomination of the object and its internal qualities will not be changed. There will only be a change in the case of chemical formulae. A scientist in the microvita age will refuse to accept the carbon atom as the rudimental factor for the emergence of life. To him or her a carbon atom is nothing but billions of microvita getting solidified.

All microvita are not of the same type. There are qualitative differences amongst different varieties of microvita.

According to the modern biologist, protoplasmic cells are made of carbon atoms, but in the microvita age the biologist will say that the protoplasmic cells are not made of carbon atoms, rather they are the collective solidified form of innumerable microvita. By controlling the microvita of the protoplasmic cells, big changes can be effected within the human body. Ordinary people can be made extraordinary. Their mental qualities and capabilities can be enlarged by supplying microvita in sufficient quantity. That is to say, the theory of microvita has immense potentialities in introducing numerous changes in human society. By changing microvita, ectoplasmic changes will come which in turn will bring about endoplasmic change, and thus the mind will be able to control the organism, the physical body, in a better way.

Consequently, there will be remarkable changes in the over-all personalities of human beings. These changes will take place in the internal sphere as much as in the external structure. The personalities of human beings will not be the same as they are now. Due to changes in the nerve cells, a change in the ectoplasmic cells also occurs, and as a result the effulgence of the body changes. In the age of microvita, the appearance of the physical body will change. Human beings will become more psychic than physical, and in the next phase they will become more spiritual than psychic.

	A Few Problems Solved Part 8

How will the chemical formulae undergo changes due to research on microvita?

As a result of intensive research on microvita, there will be many significant changes in the chemical formulae of various objects. During scientific experiment in chemical laboratories, you have surely noticed that the results of chemical reactions are not always the same in spite of temperature, atmospheric pressure and atmospheric conditions remaining the same. This is due to the difference in the number and denominations of the microvita present in the samples. Suppose there are two samples of calcium phosphate (CaPO2). Chemically, both the samples contact the same amount of oxygen, yet the number of microvita present in the oxygen of sample A may be 10 million more than that of sample B. Obviously, in chemical reactions the results will vary. Whatever may be the external chemical structure, the internal structure will be greatly changed due to an increase or decrease in the number of microvita.

A little intensive research will make the situation clearer. For instance, take the case of calcium sulphate. Suppose there are two samples of calcium sulphate. The formulae in both cases is the same, that is, CaSO4. Suppose sample A has 20 million more microvita than sample B. In that case, the new formula for sample A will be written as CaSO4 (Group A MV 20 million). In the changed circumstances, the size of chemical formula will be bigger that what it is at present, and accordingly, they will give much more information. In case of sodium carbonate (NA2CO3) and sodium bicarbonate (NaHCO3), this is more applicable. Any change in the external structure will automatically introduce qualitative changes in the objects. For instance, when hydrogen monoxide (H20) is changed into hydrogen peroxide (H202), there is change in the external structure and a corresponding qualitative change.

Will microvital research affect the commercial transaction of this Earth? If so, why so? If not, why not?

Intensive research in microvita will surely bring about radical changes in the realm of commercial transactions. Suppose a certain country is making a huge profit by selling sodium nitrite. Now, if the denomination and the number of the microvita present in the oxygen of the sodium nitrite is decreased or increased in the sodium nitrite factory of another country, then the buyers may not like to buy sodium nitrite supplied by the former country. Naturally, there will be a change in the pattern of international commercial transactions as a result of the production of commodities with the increase or decrease in the number of microvita.

Again, take the case of jute. The quality of jute in the different districts of Bengal varies, although the jute seeds are the same everywhere. In Bengal, all are aware of the fact that there is a clear difference in the quality of jute in the districts of Maymansingha, Jalpaiguri and ’Murshidabad. The cause is the same in this case also – the varying number of microvita.

Take another case – the case of potato. Even after the use of the same chemical fertilizer, the rate of production and taste of potatoes in all cases are not uniform. Perhaps many persons are not aware of the cause of the difference in the rate of production and taste of potatoes from one place to another. The cause lies in the number and denomination of microvita. The difference in the number of microvita in oxygen accounts for this difference.

By the way, it may be mentioned that the oxygen present in sodium nitrite acts as a fertilizer in soil. Sodium nitrite in colloquial Bengali is called “shorá”. In Bihar, the Sone river is bigger than the Falgu river, and in both the rivers there are good deposits of sodium nitrite, but the sodium nitrite of the Falgu river is more productive than that of the Sone river. This is why the soil of Mokamatal, which is inundated by the flood waters of the river Falgu, yields a richer harvest than the fields flooded by the Sone river. Chile in South America is the largest supplier of sodium nitrite in the world market.

In India there is a constant shortage of tin and copper. By bringing changes in the inner physical structure of objects with the application of microvita, necessary elements can be created. In the same manner, petroleum can be artificially synthesized with the help of microvita. This sort of change takes place with the change in the internal structure of objects. There is greater scope for change in metals than in non-metals. Newer varieties of explosives will be created in the future. In fact, there will be radical changes in the field of pyro-technology.

How will the theory of microvita affect pharmaco-chemistry and biotechnology?

There will be revolutionary changes in the fields of pharmo-chemistry and biotechnology. A particular object has its particular medicinal value. Take, for instance, the case of copper sulphate. It contains copper, sulphur and oxygen. Any variation in atomic proportions brings changes in the quality and effectiveness of medicines. Changes in the number of microvita bring qualitative change. Intensive pharmaco-chemistry research will reveal the amount of microvita required to produce particular kinds of medical effects, and accordingly a scientist will be able to evolve accurate and effective formulae for various medicines. Naturally, the old and outdated formulae will be discarded. Hence, pharmaco-chemistry is sure to be affected.

It is often found that the same medicine produced by different companies has varying effectiveness. The medicine produced by one company is found to be more effective than the one produced by the another company. Here also variations in the number and classification of microvita account for such differences.

Similarly, microvita theory will also influence pyro-technology. It is noticeable that fire crackers manufactured by one company produce more or less sound than those of another company. The greater the internal movement, the higher the frequency, and as a result the explosive potential is intensified, producing greater sound. The mobility of microvita influences the internal movement. Consequently, there will be great changes in the control and production of highly powerful bombs. And as this is concerned with speed, the very nature and mode of the speed of rockets will be affected.

Now a question arises. How does the theory of microvita affect biochemistry?

The internal protoplasmic formula will change. Nuclei can also be affected by microvita, and protoplasm will be affected by bringing changes in the nucleus with the help of microvita. The displacement of the nucleus can be brought about with the help of microvita, which will bring qualitative change in the internal structure. Internally, the hormones will be affected, and thus externally, the corporeal structure will also be affected. The longevity of all forms of protoplasm is twenty one days. Changes will also occur in this regard. A change in the very appearance of human beings is also sure to come.

As a result of the inter-transmutation of microvita, positive and negative, can a mango be changed into an egg? Yes. If change is brought in the nuclear mass of the protoplasmic cell of a mango by properly harnessing the quantitative value of its microvita, this change can be brought into effect.

Can a caterpillar be converted into casein under normal temperature if the theory of microvita is properly explored? It can be done as per the process stated above by changing the pressure. In that case, there can be a change in the atmospheric pressure without changing the temperature. There will be a change in calorie, but that does not mean that there will be a change in the temperature.

Chapter 12	A Few Problems Solved Part 8

The innate instincts of crude psychic propensities of human beings instigate them to accumulate and enjoy material objects in an unlimited manner. These psychic urges towards the acquisition of physical wealth are common to all living beings, but in human beings they are infinitely insatiable. Psychic pabula are nothing but these different psychic urges projected objectively.

Psychic Pabula and Capitalism

The impetus from crude psychic urges gave birth to capitalism. In capitalism the psychology of the acquisition of material wealth, be it land, money, metal or other property, strongly predominates. Such crude psychic urges and psychic pabula remain unchecked and unbridled in capitalism and turn into a hungry profit motive in the market system. As a result, traders, industrialists and business people suffer from the psychic disease of accumulating more and more wealth by any means, even to the point of depriving other human beings of their basic requirements.

Those dominated by these hungry psychic urges or psychic pabula run after material gains and do not hesitate to exploit others mercilessly. Exploitation starts when one violates the principle of aparigraha (non-indulgence in those amenities and comforts which are superfluous for physical existence), and accumulates more physical wealth than one actually needs for survival and progress in the world. The exploiters forget the basic truth that this material world is very limited, whereas psychic pabula is propelled by an unlimited urge. When unlimited pabula are let loose in the limited material world, exploitation starts. A few become rich and others become poor. In such a condition millions die without food, live without shelter, work without education, suffer without medicine and move without proper clothing. The society then splits into two distinct groups – haves and have-nots. The former is the class of exploiters – the capitalists – and the latter is the class of the exploited – the disgruntled workers or Vikśubdha Shúdras.

So the unchecked psychic urges and psychic pabula for material acquisition end in merciless exploitation. The inhuman exploitation causes the mass-level deprivation of millions of people. The curse of capitalism engulfs the whole of society. Thus capitalism is anti-human.

Psychic Pabula and Communism

Communism is also a socio-economic-political theory based on materialism. In communist society people’s psychic urges and psychic pabula instinctively run after material acquisition and crude enjoyment. When psychic pabula are guided by a materialist outlook, human beings develop negative behaviour patterns. For example, they become extroversial in nature, develop strong attachment to material wealth and worldly pleasure, become aggressively intolerant of other’s views and thoughts, resort to brute force to repress opponents, deny the existence of spirituality and suppress the psychic urges or pabula of the people. The communist society suffers from all these evils.

The psychic urges and psychic pabula in a communist society are bound to develop a tendency towards materialism and physical accumulation because the mind does not get any scope in such an atheistic society to divert the flow of its propensities towards spirituality. As a result, the psychic pabula indulge in material pursuits. The totalitarian rule of the communist world then desperately tries to suppress the tendency towards material enjoyment by brute force in the name of equal distribution–a proposition which is basically wrong and illogical. At this stage, communist society is tragically caught in a triple bind. First, it is based on the ill-founded ideological proposition of equal distribution. Secondly, the irresistible materialistic tendencies of communist society emanate from unchecked psychic pabula, fed by the poison of materialism. Thirdly, there is the vain effort by the totalitarian communist state to suppress people’s psychic urges and psychic pabula. These urges and pabula cannot be suppressed by brute force for a long time, not even in communist states behind their “iron curtains”.

In such a defective society, life loses its dynamism, the power of imagination gets shadowed and the urge for initiative is weakened. Thus communist society sinks into a state of doldrums. This degradation quickens the downfall of communism. The state of doldrums then further degenerates into a state of Babel’s pandemonium through a process of capillary attraction. Today communist society is heading towards this inevitable, tragic end.

Both Capitalism and Communism Are Defective

Both capitalism and communism are anti-human. Under both these systems psychic urges and pabula, instead of being properly channelized, are involved in detrimental physical psycho-physical and psychic interactions, causing [[negative]] Prati-saiṋcara or negative movement of the mind.

In capitalism the rich, in their affluence, misuse the psychic urge and direct their psychic pabula to the pursuit of material gains. And the poor, in their extreme poverty, misdirect their psychic urges and concentrate their psychic pabula on antisocial activities in their struggle for existence. In communism, the elite and party leaders misuse their psychic urges and direct their psychic pabula towards political manipulation and totalitarian repression. Under the oppression of communist rule the psychic pabula of the general people are suppressed into a state of doldrums.

In both cases psychic urges are misutilised for sub-human activities in the physical, psycho-physical and psychic spheres. This must be stopped.

Psycho-Spiritual Channelisation – the Only Panacea

What are psychic pabula? The word “psychic” means mental and “pabula” implies “mental objects” or “mental foods”. Communism and capitalism are essentially materialist philosophies. Both encourage a psychology of material attachment, which in turn encourages the pursuit of money, name, fame, etc. People living under either of these two systems develop the psychic pabula which run after crude physicalities. All these objective tendencies are the inevitable outcome of the continuous extroversial movement of psychic urges, insatiably driving themselves from one object to another. While running after such material attachments, the mind constantly creates objects in its objective chambers or citta bhumi. All these mental objects are mental food, and they are called psychic pabula.

Similarly, while engaged in physical or psycho-physical interactions, mind thrives on these pabula. When it changes its outlook and goal, its objects or pabula also change. So the human mind is continuously dragged in thousands of directions, creating innumerable objects within itself. These objects are nothing but psychic pabula (“pabula” are plural), always alluring and always detracting the mind. All these pabula grow out of psychic urges, psycho-physical demands, the reactive momenta of the mind and objectified environmental conditions.

A mind, driven by many psychic pabula is the prisoner of innumerable predicaments. In such a condition the human mind becomes extroversial, multi-directional, weak and static. It is propelled by the principle of selfish pleasure, which leads it down the path of counter-evolution. It always adopts an analytical approach to life, never a synthetic one. As people have to satisfy their unrestrained psychic pabula with limited objects of wealth, they often create interpersonal and inter-group conflicts. The collective psychology arising from many objectified human minds gives rise to social inequality, economic exploitation, political repression, religious bigotry, cultural perversion and the all-round degradation of the individual and society. Crude psychic pabula cause the degeneration of individual and collective mind, and thus bring about the downfall of the society.

So psychic urges must not be objectified nor should they be suppressed; rather they must be channelized towards the Supreme Desideratum through the proper psycho-spiritual approach. The Supreme Entity is always one – there is no room for duality in infinity. In the psycho-spiritual approach the goal of psychic urges is always singular. With constant spiritual practice, the mind, with its thousand propensities, becomes one-pointed and is goaded towards the Supreme Singular Entity. At this stage of advanced psycho-spiritual attainment, all the psychic urges with the many psychic pabula are channelled and converted into one psycho-spiritual pabulum – Cosmic Consciousness.

This inner channelisation and one-pointed conversion into psycho-spiritual pabulum brings about radical changes in individual and collective life. The psycho-spiritual approach makes a person deeply introversial, one-directional, strong and dynamic. It is inspired by the principle of social equality, leading it along the path of spiritual attainment. He or she always adopts a synthetic approach to life, never an analytical one. Such a magnanimous and devotional mind rises above petty quarrels and interpersonal and inter-group conflicts. Those imbibed with spiritual idealism are dedicated to the all-round elevation of humanity, free from the slavery of capitalism and the repression of communism, and established in the glory of Neohumanism.

With the smooth, natural and progressive channelisation of the psychic urges of the individual and collective mind towards the Supreme Entity, psychic pabula will be converted into psychospiritual pabulum. Then each person will be a Sadvipra, and the whole society will be a Sadvipra Samáj – an Ánanda Parivára. So the transformation of psychic pabula into psycho-spiritual pabulum is the only panacea.