Chapter 1	Neohumanism in a Nutshell Part 2 [a compilation]

If Parama Puruśa asks you about your wish to get something, what will be your reply? You should say only one thing – “I want your blessings so that my mind, my intellect, can move along the right path”. Because when the mind is pointed in the proper direction, what is there to ask for? Everything is attained. Human beings meet their downfall due to flaws in their intellect.

Sa no buddhyá shubhayá saḿyunaktu.

It has been said in the Vedas that the creator of this universe is great. My only prayer to Him is to always keep my buddhi (intellect) attached to shubha (blessedness). I want nothing else.

The same thing has been said in the Gáyattrii Mantra in Saḿskrta –

Oṋḿ bhúrbhuvahsvah Oṋḿ tatsaviturvareńyaḿ bhargo devasya dhiimahi dhiyo yo nah pracodayát Oṋḿ.

“We meditate on” – dhiimahi. Why do we meditate on Him? So that He might lead our intellect along the path of righteousness.

This universe is saptalokátmaka, having seven strata – bhuh, bhuvah, svah, mahah, janah, tapah and satya. Its creator is addressed as “Savitá”. “Savitá” means “Progenitor”. Some people wrongly name their daughters “Savitá”. The name of a girl should not be “Savitá”. “Savitá” means “father”, (masculine gender). We meditate on the hallowed divine effulgence of the creator of the seven lokas. Why do we meditate on Him? So that He may lead our intellect (buddhi, medhá) on the right track. “Dhii” means “intellect”, “nah” means “ours” and “pracodayát” means “to goad on the right track”. There should be only one prayer on the part of human beings – that their intellect might be guided along the right path. If the intellect is reformed, everything is attained. If the intellect goes astray, nothing is attained, even by attaining everything.

Chapter 2	Neohumanism in a Nutshell Part 2 [a compilation]

I will say something regarding the necessity of devotion (bhakti) in the path of spiritual cult. Everybody knows that jiṋána (knowledge), karma (action) and bhakti (devotion) are the three aides for progress along the path of spirituality. A jiṋánii (person of knowledge) reaches near the goal but yet a little distance remains in between. A karmii (person of action) reaches nearer the goal but even then a little gap remains. A bhakta (person of devotion) reaches right to the goal. The jiṋánii has to repent ultimately that he or she wasted a long life on dry discourses of knowledge and could not fulfil their mission. Karmiis too, repent likewise. They think that they worked and reached nearer to the goal but could not achieve the same. There is no repentance in the minds of the bhaktas, however, because their minds are always full of bliss. They neither feel exalted nor humiliated. There is nothing else in their minds except bliss, the unbroken flow of happiness (ánanda), and therefore they remain unaffected by pain and pleasure.

Only a devotee can say this, and not the intellectual or the one dexterous in work. However simple an intellectual may be, vanity always remains concealed in the inner cells of the mind. Intellectuals think they are not ordinary people. They feel that they know what other people do not know. These feelings exist whenever there is vanity. Pride causes downfall. Thus we see that an intellectual is prone to fall down. Where there is the possibility of downfall, the path may be good but it may not be safe. Karmiis, too, feel proud when they think they have accomplished some work. Outwardly they may express that they have done nothing, but secretly they harbour desire in their minds that newspapers may publish their names. A dexterous worker falls prey to these weaknesses. Bhaktas have nothing to lose. Since they realize Parama Puruśa as their own, they have nothing to lose or to gain. Only devotees can say that He is the same for all. Whether He causes pleasure or pain makes no difference because He who causes pain, like the one who give pleasure, is the manifestation of Náráyańa. But, this feeling is not with intellectuals because they think objectively. Therefore, they feel pleasure, pain or humiliation whenever confronted with different circumstances.

Devotees have no malice against anybody. Why should there be malice against anybody? While a great spiritualist was eating cooked rice, a hungry dog came and sat on his lap. The dog, too, started eating with him. When both were eating together an intellectual came and said, “Fie, fie, the dog is a filthy animal and yet you are eating with him from the same plate. What kind of person are you? You are untouchable”. The devotee replied, “I am Viśńu, this dog is Viśńu. Why then do you laugh at me? The whole universe is pervaded by Viśńu. Your abuses and praises are all the same to me. I love flowers and thorns equally.” Only a devotee can speak like this.

What is pleasure? It is nothing but a mental projection, a mental propensity. Pain, too, is the same. One is positive and the other is negative. There is no difference between the two. The mental balance remains the same. Pleasure and pain, good reputation, and adverse criticism – all are equal. There is nothing to gain or lose from name and fame. Likewise there is nothing to gain or lose from a bad name. Devotees know that the entire world is polarized on the question of merging with Parama Puruśa. Some will be great devotees and some will harbour great malice. Both are alike for Him.

Devotees feel alike whether in heaven or in hell. In heaven they are with Viśńu, Náŕayańa, Parama Puruśa and are happy. If perchance they go to hell, the Cosmic Entity is also there. There is no place in this universe where He is not present. If they go to hell, Náráyańa cannot live alone in heaven. He will also have to be in hell to entertain His devotees. So if devotees go to hell they are also with Paramátmá and dance, sing and do kiirtana. Their minds remains full of bliss. They are completely apathetic and indifferent towards pleasure and pain, good name and bad name in the external world. Only the devotees can say that these carry no value. Those who are devoid of devotion, even if they work conscientiously, shall remain aloof from Parama Puruśa and ultimately they will have abhorrence for work. While doing hard penance the minds of such people will not be with Parama Puruśa. Instead, their minds will be thinking about the hardship faced during the penance. Upavása (fasting) means living nearer to God. “Upa” means near and “vasa” means living. During ekádashii upavása the mind of a devotionless person will be in the stomach and not with Parama Puruśa.

Where the microcosm becomes one with the Macrocosm it is called “yoga”. Devotionless people remain far from Parama Puruśa and never attain the state of yoga. Self-realization is the real knowledge and nothing else can be classed as such. All other knowledge is a mess of knowledge. So real knowledge can only be achieved by devotees.

All other knowledge is the penumbra of knowledge, not the original knowledge. Certain things are done by rituals, like the ringing of bells, lighting “diipaka” lamps and so on. This is an external show. Devotees will derive pleasure even from this. While playing musical instruments and doing kiirtana they feel in their hearts that the Lord will be happy to hear this sound. Devotionless people do not think about the Lord, but only think about the musical instrument. By always thinking about musical instruments, they will one day become the same. Those who always think about money will one day become a money bag in somebody’s pocket or the iron safe of a merchant. A show of devotion will not help. The process of chanting mantra is also futile because while repeating the incantation one is thinking about a case to be lodged against somebody or about a big amount of money in business. The continuity breaks. In such cases chanting mantra or doing meditation is fruitless. While sitting in meditation the person is thinking about the plan of a house being constructed: on which side the drawing room will be and where the different rooms will be located. This is not the right path.

There is only one path, the path of devotion. The goal of this path is not to ask Parama Puruśa for something or to get something from Him, but to serve Him with the purpose of making Him happy. The devotee feels happiness in His happiness.

The greater devotees, however, think in a different way. They follow the path of devotion and serve Parama Puruśa only to give Him pleasure, to make Him happy and never aspire to derive pleasure, or happiness for themselves. This is the highest peak of devotion.

Those who work for the happiness of Parama Puruśa are called “gopa”. This is the supreme height of devotion. It is the only true path.

Chapter 3	Neohumanism in a Nutshell Part 2 [a compilation]

The subject of this discourse is, “The Process of Human Progress”. Long ago, I said that true progress takes place in only in the spiritual sphere. What we generally call “progress” is not actual progress. Today, people are making very little progress in comparison with the progress made in the distant past. Of course, they are struggling as much as their ancestors did (and their counterparts will do in the future), but there is some difference between them.

Behind the human endeavour to progress towards perfection lies one motivating factor – the desire for permanent happiness. Urged on by this desire, people start to tread the path of advancement. Early on in their journey, they discover hundreds of personal and social imperfections hindering their progress and resolve to overcome them to reach their cherished goal. Those early humans, goaded on by their instinctive urge to attain happiness, also battled against these imperfections. However, having no systematic method to achieve progress, they were greatly handicapped.

Human existence is trifarious: physical, psychic and spiritual. In the initial phase of their march, in the dark age of the distant past, the humans progressed in the physical and psychic spheres alone. Not having the key to enter the spiritual world, they were unable to advance spiritually. When they tries to establish their physical supremacy in the external world, great pressure was exerted on their nervous system, resulting in a mutual conflict between their innumerable cells. This inter-cellular clash caused a marked development in human consciousness which, in turn, led to corresponding changes in the external human structure.

Morphological changes are still occurring in the human structure and will occur in the future. Human beings will undergo such marked changes in the future that they will be almost unrecognizable to the people of today. When the first humans evolved from the apes, it was also impossible to imagine that such marked changes would occur. But this process of internal and external change through inter-cellular conflict does not represent true progress. We cannot say that those early humans made any really significant spiritual progress. Whatever advancement they made, however, was by no means insignificant and, although of no absolute importance, had significant relative importance. This transformation is called “karmayoga”. According to Ananda Marga philosophy this is the real karmayoga. This fact should not be ignored.

How did change occur in the psychic world? When human beings started fighting against imperfections in the physical world and psychic sphere for the development of mind, psychic changes began to occur. Their internal attempts to remould their psychic world resulted in considerable clash among the nerve cells and nerve fibres which led to subtle changes in both the psychic and physical structures. Although the nerve cells and fibres are related to the mind, they actually originate from subtle physical stuff. When they become more subtle, therefore, there is a corresponding subtle change in the physical structure.

Thus those early human beings battled against psychic imperfections to bring about a change in the psychic world. The same fight is still continuing and will continue in future as well. This phase on the path of human progress can be called “Jiṋánayoga”. According to Ananda Marga philosophy, change in the psychic world can be termed “Jiṋána yoga”. It is also a change, not of absolute significance, but of relative significance.

Did human beings take the help of any greater force in their fight against their inherent imperfections? Yes, they did. In those early days, people observed that there were more imperfections in the mental world than in the physical world. Some of the more intelligent humans realized that for an individual with a limited mind, it is not possible to struggle on alone. If one had the stamina for an individual fight, it would take hundreds of thousands of years to reach the zenith point of perfection. No human being can wait that long. They could not wait that long in the past, nor will they be able to do so in the future. After intense analysis, therefore, they concluded that if they could focus their psychic propensities on one point and merge them into cosmic energy, they would, with the help of that cosmic energy, be able to remove their imperfections and thus attain the cherished state of perfection.

Human beings discovered this type of intellectual approach nine to ten thousand years ago. Whatever they were, educated or uneducated, the approach they discovered was “Bhakti marga”. The people of this phase of human history were the most intelligent people. Although the karma and jiṋánayogis are less intelligent than the bhaktiyogis, whatever advancements they made in their respective ages had a relative importance. I have already said that the importance of the spiritual world is immense, yet the relative world is not totally unimportant.

When, in the distant past, humans realized that karma yoga and jiṋána yoga would not help them to attain true progress, they readily embraced bhakti yoga. They realized that devotion is the only path. Human beings today have advanced even further due to their developed karma and jiṋána yoga, and thus will realize more quickly than their ancestors the need to follow the path of devotion. This is the bright side of karma and jiṋána yoga. That is, these two yogas will strengthen the path of devotion, will make it more solid.

Chapter 4	Neohumanism in a Nutshell Part 2 [a compilation]

Last night’s discourse was regarding the value of kiirtana in spiritual life. The entire spiritual world is based on divine love. You are the creation. You are the created. And the Supreme Entity is your creator. Your relationship with Him is the relationship of love, not of hatred, or any other such thing.

You see, even if you are a sinner, a so-called sinner – I said so-called sinner, because I never hate anybody, I never scold anybody, saying that you are a sinner. A father can never hate his son or daughter. He may scold, he may punish, but he cannot hate.

Parama Puruśa cannot do two things, and there lies His imperfection. He cannot create a second Parama Puruśa. He always remains a singular Entity. He loves, but while loving He wants that entity to also become Parama Puruśa, like Him. But as soon as that entity becomes Parama Puruśa, that entity becomes one with the original Parama Puruśa. So Parama Puruśa always remains One. He cannot create a second Parama Puruśa. And the second thing he cannot do is: He cannot hate anybody. The society may hate a sinner. The law may hate a sinner. The family may hate a sinner. But Parama Puruśa cannot hate anybody. Even if He wants to hate such a man, or such a girl, He cannot.

You see, everybody in this universe is within Parama Puruśa. He sees everybody within His mind, and because everybody is within His mind, He cannot hate a mental figure of His. So everybody should know that he is not an object of hatred, or object of – what should I say – compassion. No, you are not an object of compassion, either. It is your right, it is your birthright. You get help from the Supreme Father. To attain the supreme state of bliss is your birthright. You will get it from your Father as a birthright, and not as a mark of compassion.

So Parama Puruśa cannot do these two things. That is why I said that the arena of spirituality is based on Divine love. You may or may not be a learned person. You may or may not have a good history. Your only qualification is that you are the affectionate progeny of the Supreme Progenitor. You are His object of affection. Even if you forget Him He will not forget you. He cannot forget you, because everything in this Universe is His mental creation. And as long as His mind is there, you are within His mind.

He cannot say, “Get out, get out! I don’t want to see your face.” He cannot say that, because in that case you will ask Him, “O Lord, you say, ‘Get out,’ but where am I to go? I would always be within Your mind. And if You say, ‘Get out, go beyond the periphery of My mind,’ then certainly O Lord, You are not infinite because there is something beyond Your mind.”

“So just to maintain the prestige and dignity of Your name, You are to tolerate what I do and what I think. And that’s why it is Your duty to guide me. I am Your son, I am Your daughter. I am to do according to Your dictates.”

And not only is this birthright enjoyed by human beings, but by all living creatures. Not only living creatures, but by all animate and inanimate objects. From the mighty mammoth to the small blade of grass, everybody enjoys his birthright. Nobody is insignificant. Nobody is unimportant.

Disparity may be encouraged by a defective social order, or by defective isms, but disparity is never supported or encouraged by the Father. The Father’s love is for all, so nobody is helpless. Nobody is shelterless. And nobody’s future is sealed forever. So in the realm of spirituality you should remember that Divine love is the guiding point, is the terminating point, is the desideratum.

One may or may not establish oneself in the actional field. One may or may not establish oneself in the field of intellectuality. One may or may not establish oneself in the mundane sphere. But one must not forget this fact – that the Supreme Entity is with you, and loves you like anything. And the only goal of one’s propensities must be Him. That is, all the propensities of the human mind should be goaded unto the Supreme Existence. Humanity must not be engaged in actional infighting or intellectual extravaganza. Man’s origin, man’s starting-point, is in Divine love, and his culminating point, his terminating point, lies in Divine existence. It is the Supreme truth of this universe.

Chapter 5	Neohumanism in a Nutshell Part 2 [a compilation]

In the realm of the animated world, there are two broad categories. Certain living beings are social creatures, and some others are non-social. Generally, animals of the cat group are non-social. Cats, hyenas, black tigers, leopards, panthers, jaguars, Royal Bengal tigers – they are all animals of the cat group. They are non-social animals. [[And]] animals of the dog group are to some extent social. They are dogs, wolves, and lions. And there are certain animals which do not have canine teeth. [[They are the most social animals in the world.]] They belong to the ape group and proto-ape group. [[Also]] within this category are other animals who are still to be domesticated.

Man is a living being. However, man comes within the ape group – that is, man is a social animal, [[a social being rather,]] though logicians of the past used to say that man is a rational animal.

[[You see, there is the plant world, there is the animal world, there is the human world.]] What is the difference amongst them? [[Between animals and plants,]] the difference is that animals can move whereas plants are stationary. But regarding animals, can we say animals are moving plants? No. Similarly, the fundamental difference between animals and human beings is that human beings have got dharma whereas animals are without dharma. But as we cannot say that animals are moving plants, we cannot say that man is a dharmic animal.

A human being is a social being. Social beings cannot lead a secluded life. They need friends. They also want friends. If a person is to live alone in a big town or in a village, he will become insane. His mental equilibrium will be lost because by nature he is a social being. And human philosophy also reflects this human characteristic.

When asked by a logician, a philosopher will say that this universe is a Macropsychic conation; that multiplication is the wont of creation – “one” becoming many, “mono” becoming “multi”. But those philosophers will not be able amplify the idea. And ask a person engaged in actional cult as to why the universe was created. He will say: “When movement is the order of creation, there must be spatial and personal differences, and that is why the universe was created.” If you request him to go into details he will not be able to amplify the idea either. But when you ask a devotee why the world is created, he will apply the theory that man is a social being. When man is a social being, naturally for him his Supreme Father, Parama Puruśa, is also a social being. Suppose you are fond of cheese, you will always be thinking that all the living beings of this universe are also fond of cheese. This is the psychology, that is, your philosophy will be reflected on others. This is the human characteristic. So the devotee will think in this line. Since a man is a social being, so his Creator, his Progenitor, is also a social being. He also wants to live with all and does not want to lead a secluded life.

The idea or the reply of the devotee is, “I do not know philosophy, I do not know the actional cult. My reply is, When there was nothing in the Universe, that is, when my Supreme Father, my Parama Puruśa, was alone in the universe, just try to have an idea regarding His position – how boring it was – what a monotony! He was alone in the Universe. There was no Universe even. As soon as the Universe is created, heterogeneity is also created. That heterogeneity saves Him from the pains of monotony. But there was no heterogeneity because there was no Universe even. So just to save Himself from the trouble and pains of monotony my Lord Parama Puruśa Himself divided His existence into many. “Mono” became “multi”. He was a singular entity and now He created this diversity within His mind – not “without” His mind, because outside Him there is nothing.

So man is a social being and his Parama Puruśa is also a social being. He cannot live alone. He wants to play with His children. That is why He created many. And now He is not alone. He is within the mind of each and every creation, and nobody, no mind and no soul, is alone in this world. He wants that there should be many, otherwise He would become insane, mad, because of the monotony of singularity.

Now, who is the real friend? Say there is Mr. X and Mr. Y. Did they come into this world at the same moment? No, one earlier and the other later. Will they leave this world just at the same moment? No, one earlier and the other later. Nobody is actually contemporary to others. Is it not a fact?

[[In Sanskrit there are four words for the English word “friend”.]] But you know, identity is ultravires to the spirit of nature. No two things of this world are identical to one another. They may be similar, there may be similarity, but no two things are identical to one another. Two tumblers are created by the same potter but they are not identical. And when we say “They are all synonymous expressions” – it is incorrect. The inner significance of each and every word varies. For “village” there are two Latin adjectives. One is “rural” and the other is “rustic”. “Rural” is used in a good sense and “rustic” in a bad sense. They may be similar but they are not identical. For “child” two adjectives are “childish” and “childlike”. “Childlike” is always in a good sense and “childish” always in a bad sense. No two words are identical. Neither are things.

In Sanskrit there are four words for “friend”, but they are not identical to one another. They may be similar. Those four words are bandhu, suhrd, mitram and sakhá. Bandhu means “those within the bondage of love”. That is, when one cannot tolerate the idea of separation one is called bandhu. Now, have you got any bandhu in this world? No. Even your friend, your best friend, did not come at the same time as you, and after leaving the cremation ground there is permanent separation. He will be with you up to the cremation ground. After your cremation he will not be with you. So he is not bandhu, he is not a friend, for he can tolerate the idea of separation. So who is the real friend? Parama Puruśa. When you are in this physical framework, in this quinquelemental framework, He is with you, with your body, with your mind and with your spirit. After death, He will be with your mind, with your soul. When the body is lost, the body will become one with the earth but mind and spirit will remain. He will be with you. So He is the real friend, He is the real bandhu[[, and there cannot be any mundane friend, mundane bandhu. It is a false utterance to say that a mundane friend is the best friend. Nobody is your friend. Only Parama Puruśa is your friend, and nobody else is your friend.

The second word is suhrd. Suhrd means “with whom there is never any clash, clash of ideology”. You must see in your family there is psychological clash amongst brothers, sisters, husband and wife. So everywhere there is psychological clash.]] In that respect nobody is your friend or comrade. So many fissiparous tendencies exist in the realm of intellectuality. [[So]] can there be a suhrd [[in this world]]? No. But your ideas are always respected by or approved by Parama Puruśa. Because they are approved by Parama Puruśa, you get the scope to express your views. So He is the only suhrd. No one else in this world is your suhrd.

The fourth one is sakhá. (About the third one I will speak later.) [[The root meaning is]] “one entity in two different structures”. That is, structures vary but the entitative flow does not vary. With your friends or relatives or even amongst family members there is no such love [[– that the physical bodies,]] the physical structures, vary, but the inner self does not vary. It is not the case with anybody in this world. But it is the case with Parama Puruśa because He is within. So there are differences in entitative structure, but there is no difference in ectoplasmic structure. So Parama Puruśa is the only sakhá. Nobody else can be your sakhá.

The third one is mitram. Mitram means “colleague”. Two physicians are mitram. Two thieves, two pleaders are also mitram; that is, they have a similar duty and profession. When the duty is similar, the term “colleague” is used – the Sankrit term of which is mitram. [[You may have mitram in this world but they are colleagues and nothing else. You have seen that mitram may or may not be friends.]] Two physicians of a small village are not friends – they are at best colleagues because there is competition between them. Parama Puruśa alone is your real friend. It is your duty to strengthen the hand of your real friend, that is, of Parama Puruśa. How can you do it? Just be a moralist – move along the path of spirituality and help His ectoplasmic structure with that of yours. Be a machine in the hands of Parama Puruśa and help Him in creating a more beautiful world and a [[more]] beautiful human society.

Chapter 6	Neohumanism in a Nutshell Part 2 [a compilation]

I have been saying for a long time that human society is a singular entity, that human society is indivisible. Human beings, because of their petty interests, prefer to remain oblivious to this truth. But one should remember that to forget altogether and to remain forgetful are not the same. So many near and dear ones, so many kith and kin, whom you had loved so dearly in the past are no longer in the world. Have you forgotten them? No, you have not. You remain forgetful of them.

Bhule tháká, se to nay bholá,
Vismrtir marme pashi’
Rakte mor diyeche ye dolá.

[To remain forgetful is not to forget altogether. If a thought enters my blood or the core of my memory, it stirs up an inspiring vibration.]

Human beings remain oblivious of many things and events because if one remembers everything one’s life becomes unbearable. Judged from this viewpoint, such forgetfulness is a blessing to human beings. It is not necessary for human beings to remember the dark days of sorrow and misfortune, the calamitous nights of violent thunder and lightning. If all these images are stored in one’s memory, life will become almost unbearable.

One does not forget the fact that human society is one and indivisible, but one may remain forgetful of it. In most cases, forgetfulness is caused by the spell of selfishness. It is evident that the behavioural patterns of selfish people are the same everywhere.

People tend to classify human beings as rich or poor, educated or uneducated, etc. Those who are rich today may become poor tomorrow and conversely, those who are poor today may become rich tomorrow. To permanently divide humanity on the basis of poverty and affluence is therefore neither possible nor feasible. People whom I hate today as exploiters may deserve that hate. Under the influence of inauspicious stars, however, the same exploiters may fall to the level of the exploited. Did the same people change overnight? No, that is not the case. It is only a reversal of roles. They changed from the role of the exploiters to the role of the exploited. Conversely, those who are exploited today may become the exploiters tomorrow. So to divide the human race on the basis of such a frail classification is not feasible. The exploited have the same value as the exploiters. The only line of demarcation between them is exploitation. If we remove exploitation from society there will be neither exploiters nor exploited. The fundamental disease is exploitation, and once it is removed, there will be no further demarcation on that basis. The opportunists who utilize a situation to create rifts in the society will not get any scope to do so when exploitation is removed. That is why intelligent humans keen to promote the well-being of humanity will try to eradicate exploitation from the human society. Consequently, the struggle between the exploiters and the exploited will come to an end. Human beings will realize the supreme truth that all of humanity is bound together by common ties of fraternity.

At various times, we come across ideological conflicts among human beings. What does this ideological conflict really mean? Let human beings follow the path, the ideals, which appeal to them. If a particular theory or ideology is acceptable to some people, let them follow that ideology. Why should there be a conflict between people? Such conflicts should never occur. If anyone wants to drive a wedge into the one and indivisible human society on the basis of some ideology or theory, then this is nothing but a totally mischievous plan. Human beings can easily co-exist despite mere ideological differences.

Suppose there are four brothers in one family. Surely all of them can hold different ideas and views. Of course, these ideas and ideals should not be detrimental for human beings. Those ideologies which are harmful for the human race should never be tolerated. That would be suicidal. Different theories and doctrines with their numerous interpretations and connotations should be developed. No one should object to that, because intellectual clash and cohesion cause the human intellect to progress. Why should we keep all the doors of the human intellect closed? Let sufficient light and air enter the intellect for its overall enrichment.

Let us consider the case of race. Many people identify themselves with a particular race. If we look deeply into the subject we come to the conclusion that the human race is one. Some people have black skin, some people have yellow skin, and some people have white skin. Does it make any difference to the inner human being? No, none whatsoever. The same mother may have two children of different complexions, one fair, the other dark. Will she launch a racial fight over that difference? Will one child join the black community and the other the white community? Of course not. That would be nonsensical. The inner person has nothing to do with the colour of the skin. Differences created on the basis of caste are also pure deception.

Brahmańosya mukhamásiit váhurájanyo’bhavat;
Madhyatadasya yadvaeshyah padbhyáḿshúdrah.

[Brahmans came out of the mouth, kśatriyas were born out of the arms,
Vaeshyas came out of the trunk of the body, and shúdras were born out of the legs.]

This is the interpretation given by supporters of casteism. The true fact is that every created being in this universe longs for shelter at the feet of Parama Puruśa. The shúdras who are also born out of the holy feet of Parama Puruśa certainly deserve to be revered by all. Hence, the system of casteism is totally baseless. The so-called scriptures which are based on casteism are equally baseless. What was the motive behind this? The only motive was individual interest. Later on, the totality of individual interest took the form of collective interest.

Next comes religion. On the basis of religion human beings group together and indulge in internecine feuds. Such religions are responsible for spilling the blood of innocent men and women. I don’t want to single out any religion as most do not follow the path of logic. Instead they prefer to inject a certain type of cheap sentiment into the human mind to cripple the intellect and impair rational judgement.

Majhabme akkalká dakhl nehi hae.

[In religion there is no room for logical argument.]

In actual fact it makes the clear thinking of the human mind turbid. Religion has always commanded its followers to abide by its tenets. Those who dared show any logic were injected with a kind of fear complex. Moreover, the followers of the religions declared that their teachings were the revelations of God and had to be dutifully followed. Out of fear people submitted to this mandate. This is the basic defect of religion. On the basis of this hundreds of so-called scriptures were written in ambiguous language. Anything that destroys free thinking should not be called a scripture at all. Only that which develops the spontaneous development of human beings deserves to be called a scripture.

Shásanát tárayet yastu sah shástra parikiirtitah.

“That which disciplines human beings, that which inspires human beings to follow the path of spirituality, the path of supreme benevolence, that is scripture.”

Anything else is not scripture at all. Religions create undue fear complex in the human mind. Utilizing the lure of heaven and the dread of hell they destroy nationality and humanity. Motivated by their own petty interests they create artificial divisions in the human society. Should intelligent people be bound by the serpentine nooses of such religions? No, they should not; they must not. If at all people allow themselves to be bound by nooses, it should be understood that they are intellectually bankrupt. In all countries of the world such people form separate communities. Perhaps religion has done the most damage to humanity. After all, it is in the name of religion that most human conflicts have occurred. Now the time has come to put an end to the conflict over religion forever.

There is still another thing which sounds a little harsh when clearly described, yet all intelligent people realize its malevolent influence from the depths of their hearts. It concerns the barriers of so-called nationalism. One day, Jessore and Bongaon were in one country [India]. Suddenly, a few people arbitrarily decided to put these two towns in two separate countries. Illiterate people living in Jessore heard one fine morning that they were Pakistanis, while the people of Bongaon, equally ignorant, suddenly, as they cultivated their fields, heard that they were citizens of India. This decision was enforced from the top without the prior knowledge of those at the bottom. Common people could not know anything about the crime which forced them to desert their ancestral homes forever as helpless refugees. They were unable to identify those who made them refugees.

What is the value of nationality when it changes overnight? Is it ever feasible to draw a line of demarcation between one human and another on the basis of such superficial considerations? Or is it wise? Such distinctions, imposed as they are from above, are mere figments of some people’s imagination. They are not supported by developed mentality and do not enjoy the sanction of higher human conscience. On such a basis we should never divide the human race. I repeat again, human society is a singular entity. It is indivisible.

It is often found that people who speak different languages co-exist peacefully within the same nation. Conversely, it is also found that people speaking the same language are divided into different nationalities. So it is quite clear that the question of nationality is completely meaningless and something devoid of rational judgement. One can safely conclude that anything not supported by rational judgement is prompted by selfish motives. Some people enjoy top positions without taking any responsibility or risk. They fulfil their own whims while countless common people have to carry their load, getting nothing in return. Once I said, while quoting Rabindranath Tagore, that the common people who are tortured, neglected, humiliated and exploited are just like the lamp stand, while those at the helm of society are like the lamp. Everything is illuminated by the lamp except the lamp stand, which remains obscure in darkness. Moreover, the lamp stand has to endure the burnt oil from the lamp which trickles down its side. Nationality is something like this. There is no logic behind it, nor, indeed, within it. It, too, should not be the basis for the fragmentation of the human society. Again I repeat, human society is a singular entity.

Next comes the question of language. Language is only a vehicle of expression. How does it occur? There are six stages to the expression of language: Pará, Pashyantii, Madhyámá, Dyotamáná, Vaekharii and Shrutigocará. Pará Shakti, the seed of all expression, lies in the Muladhara Cakra, but the seed is not transformed into language. It is just the seed of the idea. This is called Pará in Saḿskrta. Pashyantii, the stage where the seed of the idea sprouts, lies in the next higher Cakra, that is the Svadiśthána. In the next stage, Madhyámá, the idea is consolidated to give a picture to it. That is to say, people visualise the form of the idea they want to convey. In the Mańipura Cakra there is an urge to transform the idea into sound form. In Bengali we sometime say that such and such word is in my mind but I cannot articulate it. That is, the flow of the expression has reached Mańipura Cakra but it is not transmitted through spoken words. The memory, due to distortion, has become a little old so the picture of the word is hazy. That’s why it is difficult to transform the idea into language. In the next stage, that is Dyotamáná, the idea acquires the form of language. Dyotamáná means vibrational. In this stage there is some vibrational expression but the exact word is not formed. In the fifth stage, when the vibration reaches the vocal cord, the idea gets transformed into language. This is Vaekharii Shakti or the transformation of ideas into language. The last stage is called Shrutigocará and occurs when the word gets vocalized with the help of the tongue. These are the six main stages of the expression of language. In all languages Pará, Pashyantii, Madhyámá and Dyotamáná are uniform. Only in the fifth and sixth stages is the expression different.

So, on the basis of language, how is it possible to divide human beings? If an English-knowing boy is brought up in a Bengali family from his childhood, Bengali will become his natural tongue and he will develop total affinity for the Bengali language. Having listened to Bengali from the beginning of his life, the Vaekharii and Shrutigocará are adjusted with the Bengali language. Suppose his brother is brought up in a German family, then German will become his brother’s natural tongue. Would these brothers fight a fratricidal war on the basis of language? At the same time I will also unambiguously say that no language should ever be suppressed. If anyone tries to suppress any language the result will be disastrous, because human beings will not tolerate any undue pressure on their Vaekharii and Shrutigocará. No injustice against any language can be allowed. All languages must be given equal respect. One should remember that all languages are the languages of Parama Puruśa. I may master perhaps one, two, three or maybe 100 or 300 of these languages, but it does not mean that the languages I do not know are not the languages of Parama Puruśa. Hence, it is absurd to divide humanity on the basis of language.

In this case, as in the case of nationalism, I will sound a word of warning. Petty nationalism is detrimental to human civilization and those who seek the collective well-being of human civilization should abolish the system of passports, visas, permits, etc. The consequences of such a system are not beneficial for humanity. In the same manner I will sound a word of warning that there should be no attempts to suppress any language. The same amount of freedom that was granted to languages during British rule in India has not been granted in post-independence India. Attempts have been made to throttle a few languages, and the result has not been good. Those who have perpetrated this sort of injustice should be cautious in the future.

So we cannot divide the human race on the basis of the rich or the poor, the educated or uneducated. Nor can we divide it on the basis of ideology. It is natural that there should be minor differences of opinion, but we must see to it that the differences do not obstruct human progress. If they do, they must be resisted with an iron hand. If they do not, they should be tolerated. Let human beings follow their professed ideals as that will develop human intellect.

Again, on the basis of race we should not divide humanity into black and white, into Aryans and non-Aryans. All human beings are equal. There are only differences in the colour of people’s skin. And as I hae already said, religion is almost a non-entity. It rests on quicksand. Spirituality and religion are not synonymous; rather they are totally separate entities. Spirituality is an endless endeavour to link the microcosm with the Macrocosm, and this endeavour in individual life will stop when individuals come in closest proximity to Parama Puruśa. Human society will never attain Samadhi collectively. It is never possible to attain liberation or salvation collectively. So in individual spiritual life what is important is the feeling that human beings move collectively and help one another. In religion the feeling is that everything of mine is good and everything of yours is bad. While fighting over this people lose their natural judgement. Humanity should never be divided on the basis of such things.

Next comes nationality. The idea of nationality is so absurd, so nonsensical, that it changes its form overnight. The people of Jessore became Pakistanis in one night, and the people of Bongaon became the citizens of India overnight. So the whole idea is useless.

Finally, language. In connection with language I mentioned six stages of expression. Of the six there are differences only in the last two. The other four are all equal. Furthermore, one should remember that all languages are the languages of Parama Puruśa.

Intelligent people should never try to suppress any language. The result of suppression can never be worthwhile. Intelligent people must avoid these aforesaid factors on the basis of which some selfish people try to create rifts in human society. Wherever there is an excess in this regard they should try to integrate the human society, because the process of disintegration of the human society does no good to individuals, society or to any part of society. The more human beings live in unity, shoulder to shoulder, the greater the welfare of the human race will be. Let no one try to suppress others on the basis of nationality, language, religion or anything else in any sphere of life. Let the path of full expression of human intelligence be kept open forever.

Chapter 7	Neohumanism in a Nutshell Part 2 [a compilation]

The eternal question is: Wherefrom do you come? When you have come, certainly you have come from a certain place. Wherefrom have you come, where will you go and what to do? Wherefrom do the collective and individual worlds come? You know, nothing is destructible. Everything in this world is indestructible. Nothing is finally destroyed. What is known as destruction is nothing but metamorphosis, a change of form. When a small boy of five years becomes a young man of 25 years, you won’t find that little boy of five years. But, is that boy dead and gone? No, he lives in that young man of 25 years in a changed form, in a metamorphosed form. So, nothing is destroyed. And nothing comes from nothing, everything comes from something,

This human society, this animal world, this plant world – all of them come from a particular source, and that source is Parama Puruśa, the Supreme Entity, the Supreme Father, whose progeny are all. He is the Supreme Progenitor, the great Father, who creates everything Human beings, both in individual and collective life have got the same source, the same progenitor. Parama Puruśa is the Supreme Creator.

Now, the second portion, the second phase of the question is – Where do the people stay? To contain something you need a container. Here you are standing in the city of Athens. It is the container. This city of Athens is contained by the country of Greece. It is the shelter of the city. This country of Greece is sheltered by this earth, this planet earth. And this planet is sheltered by the entire solar system – sun and moon and planets. And this solar system is contained by, is sheltered by, Parama Puruśa, the Supreme Entity. So, human beings and all other beings come from Parama Puruśa, stay in Parama Puruśa, and then finally leave this world. This applies to everybody – man or animal or plant. Whoever comes goes. “Ya ágacchati sah gacchati”. Who has come will go. Nobody will be in this world forever, because movement is the very order of this universe.

Everything moves. This earth moves, the sun also moves, and along with this, the entire world. Nothing is stationary. Everything will have to move. So, those who are staying in this world, will also move with this moving world. And, where will they go? What is their goal? They have to go back to Parama Puruśa, from where they came. So, He is the starting point, He is the originating point, and He is the culminating point of all creatures. Thus there lies an inherent tie of fraternity among human beings, among the living creatures. You are all spiritual aspirants. You are all devotees. You are all going to be one with the Creator. You should remember this inherent tie of humanity. Try to help others as much as you can, because it is the desire of Providence that all will march onward with maximum cooperation. And, if you move along the path of righteousness with the spirit of Universal Fraternity, victory is yours. The blessing of Parama Puruśa is always with you.

Chapter 8	Neohumanism in a Nutshell Part 2 [a compilation]

Once I read in a certain book that a great saint used to live only on locusts dipped in honey. That saint did not seriously consider that those little locusts also had vital life force throbbing in them.

Obviously human beings will have to behave rationally; they must maintain their existence while adjusting with the external environment. It is true that living creatures are the food for other living beings (jiivah jiivasya bhojanam); and indeed, the vegetables that we eat every day also have living cells in them. But regarding food, I have expressed my opinion in some of my books.⁽¹⁾

Footnotes

(1) See especially A Guide to Human Conduct (1961) and Caryácarya Part 3 (1965). –Trans.

	Neohumanism in a Nutshell Part 2 [a compilation]

Manovákkáyaeh sarvabhútá námapiidá namahiḿsá.

Ahiḿsá means not inflicting pain or hurt on anybody by thought, word or action. This word is wrongly interpreted by many. Some so-called learned persons in fact, define the word ahiḿsá in such a manner that if one adheres to it strictly, it is impossible to live not only in a society but also in forests, hills and caves. In such an interpretation of the term ahiḿsá, not only is killing prohibited, but even to fight a defensive fight is not allowed. By tilling the land one may cause the death of innumerable insects and creatures under the earth’s surface. Therefore, the use of a plough is not permissible. The followers of such an interpretation of ahiḿsá say that those who want to lead a religious life should not use the plough themselves, but employ other low-born people to do the same to save themselves from the sin of destroying life. Sugar must be poured into the abodes of the ants; no matter whether human beings have food or not. The poor must spare their blood from their bodies to save insects, the born enemies of human beings.

This is no definition of ahiḿsá. It merely causes confusion. It is contrary to true dharma; it is against the very laws of existence. Even the process of respiration involves the death of numberless microbes. They are all living beings and to save them one will have to stop breathing. The administration of medicines to the suffering will have to be stopped, because such medicines cause the destruction of disease-causing bacteria. If ahiḿsá is so interpreted, where will such interpreters be able to stand? They will have to give up even filtered water, because the process of filtration of water means destroying the insects that cause impurity. It is also not possible to drink impure water, because then it is likely that such microbes might die in the stomach.

In the post-Vedic age this type of ahiḿsá was practised in India for a long period, and as a result life for ordinary citizens became very miserable. The populace viewed with fear the religion dominated by this so-called ahiḿsá. They were forced to accept an atheistic belief, and they left the path of dharma. Devoid of any code of conduct, and intent on giving first preference to their own selfishness, such atheists became a burden to the society and to the world. Those who wanted to enforce the so-called ahiḿsá-influenced religion, became impractical and impotent by nature. Thus there is a pressing need in the modern age to re-think these historical facts from a new angle of vision.

This age was followed by another wherein another new definition of the word ahiḿsá was propagated. According to this definition, hiḿsá meant to cause pain to living beings, but did not include the slaughter of animals for food. This idea is very much mistaken. If causing pain amounts to hiḿsá, the slaughter of animals for food must also be called hiḿsá, because the animals do not offer their heads willingly at the altar of death for this cause.

Recently one more interpretation for this word has been heard. It somewhat resembles the second definition described earlier, but it even lacks the simplicity or sincerity of that interpretation. According to this interpretation, ahiḿsá means non-violence or non-application of force. Possibly it is this interpretation which has distorted most the meaning of ahiḿsá. In all actions of life, whether small or big, the unit mind progresses by surmounting the opposing forces. Life evolves through the medium of force. If this force is not properly developed, life becomes absolutely dull. No wise person would advocate such a thing, because this would be contrary to the very fundamentals of human nature.

The champions of non-violence (so-called ahiḿsá) have, therefore, to adopt hypocrisy and falsehood whenever they seek to use this so-called ahiḿsá for their purposes. If the people of one country conquer another country by brute force, the people of the defeated nation must use force to regain their freedom. Such a use of force may be crude or subtle and as a result, both the body and mind of the conquerors may be hurt. When there is any application of force, it cannot be called non-violence. Is it not violence if you hurt a person not by your hands but by some other indirect means? Is the boycott movement against a particular nation not violence? Therefore I say that those who interpret non-violence and ahiḿsá to be synonymous have to repeatedly resort to hypocrisy to justify their actions. The army or police are necessary for administration of a country. If these organizations do not use force even in case of necessity, their existence will be of no meaning. The mark of so-called ahiḿsá or non-violence on a bullet does not make the bullet non-violent.

Those who are not adequately equipped to oppose an evil-doer should make every endeavour to gain power and then make the proper use of this power. In the absence of ability to resist evil, and in the absence of evev an effort to acquire such ability, declaring oneself to be non-violent in order to hide one’s weaknesses before the opponent may serve a political end, but it will not protect the sanctity of righteousness.

The meaning of the word ahiḿsá in the sphere of Sádhaná has already been explained. According to its correct meaning, one will have to guide one’s conduct carefully to ensure that one’s thought or actions cause pain to nobody and are unjust to none. Any thought or action with the intention of causing harm to someone else amounts to hiḿsá. The existence of life implies destruction of certain lower forms, no matter whether there is intention of doing harm or not. The process of respiration kills thousands of millions of protoplasmic cells. Whether one knows it or not, in every action such living cells are dying and being destroyed. The use of prophylactics means destructions of millions of disease-carrying germs. The crop-eating insects, parasites, mosquitoes, bugs, spiders, etc. are also being killed in innumerable ways. This is necessary to maintain one’s livelihood; it is not with the intention of causing pain to them. Such acts also, therefore, cannot be classed as hiḿsá; they are to be done for self-defense.

As a result of clash and cohesion within the physical structure of every entity and also for the maintenance of structural solidarity at every moment, a process of formation and deformation is always taking place. Rice is obtained from paddy – is there no life in paddy? Paddy can sprout. It is also capable of reproduction. For the preservation of the physical body you prepare rice by killing the paddy. Do you have any intention to harm anybody while preparing rice? It is thus seen that life depends on other forms of life for its very existence. There is no question of hiḿsá or ahiḿsá here. If this is conceived as hiḿsá living beings will have to subsist on bricks, sand and stone. Even breathing will have to be stopped or one will have to commit suicide.

It is, however, very necessary to remember two things in respect of edibles. First, as far as possible, articles of food must be selected from among those items in which development of consciousness is comparatively little; i.e., if vegetables are available, animals should not be slaughtered. Secondly, under all circumstances before killing any animal having developed or under-developed consciousness, it must be considered whether it is possible to live in a healthy body without taking such lives.

The human body is constituted of innumerable living cells. These cells develop and grow with the help of similar living entities. The nature of your living cells will be formed in accordance with the type of food you take. Ultimately all these together will affect your mind to some extent. If the cells of the human body grow on rotten and bad-smelling food, or on the fresh flesh of animals in which mean tendencies predominate, it is but natural that the mind will have a tendency of meanness. The policy of eating, without due consideration, whatever is available cannot be supported in any case, even though there may not be any question of hiḿsá or ahiḿsá. It should not be your policy to do what you wish. You must perform actions after due thought. For continued subsistence a policy will have to be adopted for taking food; otherwise it will be against the code of aparigraha.

Chapter 9	Neohumanism in a Nutshell Part 2 [a compilation]

The subject of today’s discourse is “Spirituality and This Panoramic Universe.” This panoramic universe is something circum-rotarian, rotating around its own nucleus, and the nucleus, the hub of our universe is also moving, but without change in space. When there is no change in space, then how can there be movement? There can be movement without change in space if everything lies within.

And the nucleus has three expressions, that is, the nucleus controls trifarious movements of the world, trifarious manifestations or emanations of the world. First, the physical world, the quinquelemental world is controlled by the universal hub. When this hub controls the quinquelemental entities of the universe, then this hub has something to do with the physicalities, and we may say it is the physical hub.

Similarly, when it controls the Macrocosm of the universe, which is the Macrocosmic hub, it is the Macrocosmic nucleus, and this Macrocosmic nucleus is certainly something psychic. Then there is the spiritual nucleus, and in so far as the spiritual world is concerned, the nucleus is certainly spiritual.

In the realm of quinquelementality, this hub comes within the scope of time, space and person. But how is it that there is no change of space? The movement of the nucleus is the same as absolute speed, or you may say, absolute pause. But here it is not correct to say absolute pause; we should say absolute speed, because there is movement without affecting the space and temporal factors. So far as the psychic universe is concerned, the nucleus is certainly above all limitations of speed; that is, the speed is absolute – it is beyond the arena of dynamic and staticity.

So far as the spiritual universe is concerned, this nucleus has nothing to do with time, space and person, or any other temporal, relative factors.

Now, this panoramic universe functions within the scope of quinquelementality, and also within the scope of the psychic world; that is, it is physical, physico-psychic, and it is also psycho-physical. In the case of Macrocosm, or Macro-psychic transmuted world, everything in the universe – whether purely physical, or physico-psychic world is inside, and the psychophysical world is an internal reflection of the physical world.

Our subjective world, that is, the world of our true progress, is in the first phase physico-psychic, in the second stage psycho-spiritual, and in the final stage purely spiritual. So we are in close contact with the physical world, because not only the physical world but also the physico-psychic world is connected with our existence. We cannot discard it, we cannot desert it; we cannot say that it is nothing, it is an illusion – we cannot say this. That is why we say that ours is a “subjective approach through objective adjustment,” and the objective adjustment here means the objective world – that is, the physical world, the physico-psychic world. In so far as the unit existence is concerned, the psycho-physical world also comes within the realm of the objective world.

Ours should be a proper adjustment, and for that adjustment there is no alternative but to follow the lofty and subtle principles of Neohumanism. This Neohumanism of ours, this Neohumanistic approach of ours, is the result of a never-ending effort through our rationalistic approach, our spiritual cult and our spiritual mission. That is, we apply this Neo-Humanistic ideology in the realm of the physical world, the physico-psychic world, and the psycho-physical world, with all the charms and glamours of our mind, and all the charms and glamours of our sweet human heart.

This objective world of ours includes this entire panoramic universe: there is a sequence of images unfolding one after another – some of them very sweet, some of them very bitter. Some of them bring us joy, some of them bring us tears. We cannot do without this objective world because we have to exist in it. Those images which bring us pain because of their narrow geo-sentiment, we will have to resist with all the sweetness of our minds. And the final outcome of our resistance should be the liberation of human beings, animals and plants from all afflictions – not ordinary liberation but permanent liberation. We, the embodiments of Neohumanism – we will have to resist them. And in case we fail, we shall never be able to move towards the subjective world; the extreme agonies of the objective world will thwart our movement. We may speak high-sounding words, but actually nothing substantial will be done.

Hence you will have to provide a soothing touch to the physical, physico-psychic and psycho-physical spheres of life, otherwise human existence will become meaningless. That is, through the application of Neohumanism, the existence of each and every human being of the society must be made successful. And while doing so, we will have to identify those psychic propensities and sentiments of individuals and groups which disturb the peace of the human society. We will have to locate the source of these troubles, otherwise our well-being will not be permanently assured.

If we cannot cure the defects of the individual or collective psychology which is the source of all troubles, then we will simply be making arrangements for the temporary relief of human society while at the same time the defective individual and collective psychologies will be creating newer and newer problems, newer and newer miseries. That is, on the one hand, we will be removing the miseries, and on the other hand, newer sufferings will take their place. This will not do.

We must make efforts – and only those efforts will be considered successful which will permanently remove those afflictions, which will rectify the sources of troubles in the proper way.

We will have to rectify the physical, physico-psychic and psychic world through the application of Neohumanism, and while doing this, we must remember that the situations which prevail today will not remain tomorrow. We will have to ascertain the future situations through diagnosis and prognosis, and accordingly we must work to apply Neohumanism so that in future no difficulties arise, so that dogmas cannot be imposed on human intellect. With temporal change, there occurs also a spatial change as well. We will have to determine the trend of the age and apply Neohumanism accordingly.

Nothing in this universe can remain for two moments in the same situation; nature always undergoes constant metamorphosis. We must understand this, and then apply Neohumanism in such a way that even if there is a change in nature, human beings, animals and plants will face no difficulty.

In this world there are different kinds of troubles, of difficulties, of dangers, but nothing is outside of the macrocosm. The Cosmic Imagination is flowing in such a way that of all the vibrations emanating from It, none is outside this macrocosmic flow – everything is within it. We must love the Supreme Consciousness (Parama Puruśa) and come near Him, and we should understand in which way His imagination is flowing. By our love for Him, we can easily understand this, and then whatever is necessary to be done for the welfare of humanity through Neohumanism, we shall certainly do. You have obtained a human form for this purpose; and your body will be fully utilized when you have reached the closest proximity to the Supreme Consciousness.

Why? When you reach the closest proximity the Supreme Consciousness, your mental waves will come in contact with His mental waves. Then you will understand what is to be done, and what will be the destiny of humanity in the near and distant future.

Thus the solution to all problems lies in Neohumanism.

We can bring Neohumanism into the objective world from the subjective world when our minds develop love for the Supreme Consciousness. And to arouse this love for Him, human beings must do sádhaná in the subjective world, they must enter into its deeper regions.

I have already said, and I repeat it again, that now the time has come to manifest the glory of kiirtana. And I also want to say further that those who wish to attain spiritual progress in their sádhaná will have to do more and more kiirtana. By kiirtana, the mind becomes pure, and with this pure mind, one can do sádhaná. If the mind is made pure even for five minutes by kiirtana, then if you do sádhaná for only five minutes, your sádhaná will be very good – you will surely attain spiritual progress. And because of your spiritual progress, you will come closer and closer to the Supreme Consciousness, you will come in contact with His psychic waves. And in that state you will be able to render still better service to human beings, animals and plants, by means of Neohumanism.

May you all be blessed.

Chapter 10	Neohumanism in a Nutshell Part 2 [a compilation]

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 11	Neohumanism in a Nutshell Part 2 [a compilation]

The subject of today’s discourse is “Physical Propulsion, Psychic Propensities and Spiritual Attainment.” Wherever there is any physical structure, be it animate or inanimate, there is certain propulsion, or you may say propensive propulsion. In the case of inanimate objects the propulsion is of physical nature. In magnets there are certain characteristics. In water there are certain characteristics. These are all their physical propulsions or propensive propulsions.

In the case of animated structures, in animals or in human bodies, the propulsion is based on psychic specialities. That is, the propulsion is psycho-physical.

Everything moves in this universe; everywhere there is expressed dynamicity. Nothing is static in this universe of ours. Not only in the realm of physicality, but in the psychic stratum also there is, we find, this movement. In the psychic stratum, rather in the psychic arena, the movement takes place through different propensities and with the help of certain inferences. So the mental structure of each animate body moves sometimes with proper acceleration, sometimes with retardation. Where there is retardation, a day will come when the mental structure will get crudified and become one with crude or material objects. Those who have not got any subtle ideology or goal are sure to become one with the crude world, one with the physical world, one with the world of atoms and electrons. What a dangerous situation! They will lose their identities and become one with the dust of the earth. So it is the duty of each and every sane human being to see that there remains movement in his or her mind, in his or her mental world, and that mental world, that mental movement should be charged with proper acceleration, because when there is no acceleration, retardation is sure to take place.

Now in the realm of physicality, in the stratum of physicality, there is some urge and there is some movement, rather actional movement. This urge is psycho-physical. What is this urge?

Phalisyatiiti vishvásah siddherprathama lakśańam
Dvitiiyaḿ shraddhayá yuktaḿ trtiiyaḿ gurupújanam?
Caturtho samatábhávo paiṋcamendriyanigrahah
Saśt́aiṋca pramitáháro saptamaḿ naeva vidyate.

In this phase of physicality, the first item of the psycho-physical urge is the firm determination that “I must be successful in my mission.” This firm determination is the first requisite factor. The second item is that one should have respect for one’s goal. “Shrat + dhá = shraddhá.” “Shrat” means satyam, the Supreme Veracity, and “dhá” means movement towards that. So “shraddhá” means movement towards the Supreme Veracity. Sometimes people wrongly understand the word “shraddhá”. Shrat satyaḿ Tasmin dhiiyate yásá shraddhá.

Trtiiyam gurupújanam: one should do as per the gospels of the preceptor.

Caturtho samatábhávo: one must have balanced mind, that is, one must establish Pramá within and without i.e., in the physical, psychic and spiritual spheres. If Pramá is lost, it must be restored immediately.

Paiṋcamendriya nigrahah: one must have self-restraint, one must not be goaded by crude propensities. How can a person who has no control over himself or herself, exercise control over others? It is not possible.

And “Śaśt́haiṋca pramit́áháro”: one must have a balanced diet. “Whatever I get, that I will eat” – this must not be the policy of a sane being. This human body is a composite of protoplasmic cells, and these protoplasmic cells are made of the food we take in. If the food and drink is defective, then the protoplasmic cells will also become defective, and the human mind, which is the collective mind of so many protoplasmic minds, will also become defective. That is why támasik or static food has a negative influence on the human mind. These are the requisite factors.

And in the psychic sphere, when the mind proceeds internally towards its Supreme Fulfilment, there will also be three separate stages for accelerated progress: Prańipátena pariprashnena sevayá. Prańipáta means surrendering oneself before one’s goal. The attitude of self-surrender is represented by sáśt́auṋga-prańáma, which means to lie flat in a straight line like a rod. The idea is, however crooked I may be to others, to my ideology I am as simple and straight as a rod. That is why I lie prostrate.

When one surrenders before one’s ideology, one will automatically attain self-knowledge. One need not move here and there in pursuit of self-knowledge.

Idaḿ tiirtham idaḿ tiirthaḿ bhramanti támasáh janáh.
Átmátiirthaḿ na jánanti kathaḿ mokśa varánane.

Here is a place of pilgrimage: if one takes a holy dip in this holy place of pilgrimage one will acquire one sort of merit. Over there is another place of pilgrimage: if one pours water on the deity over there one acquires another sort of merit. One does not acquire any spiritual progress in this way. This is not the path of true spirituality. One will have to move internally. So only a person who surrenders himself before his ideology can attain self-knowledge. This is the only way.

Pariprashna means to get the detailed answers to all the questions which will facilitate one’s individual progress as well as the collective progress of the cosmos, and also to apply that acquired knowledge in accelerating both individual and collective progress, Pariprashna does not mean to become a ship of knowledge: it means to know the answers to those queries which will accelerate and make the path of progress smooth.

And the third one is sevayá. Sevá means rendering selfless service to the universe, not to a particular group of people but to anybody and everybody, to all living creatures – animals, plants or human beings. Service is unilateral, not mutual. Where it is mutual, it is not service – it is commercial transaction. You are giving salt to somebody and he pays you in return. This is not service. People should carry on commercial transactions to earn their bread and render service in order to attain their spiritual progress. Only those are successful people who follow this principle in life. This is the dharma of humanity. This is the practical dharma. When people deviate from this practical dharma, their progress is stopped, and the pramátrikońa in the physical stratum is also destroyed. And in the absence of pramá trikońa in the physical stratum, material prosperity will become an impossibility.

Now you are to move towards the spiritual world from the psychic stratum. When one proceeds in the psychic arena, having attained pramá saḿvrddhi in the individual and collective spheres, one should try to attain pramá rddhi also, and for this one requires two things. There must be some spirituo-psychic urge, and there must be some psycho-spiritual action, actional progress.

What is that spirituo-psychic urge or spirituo-psychic propulsion? It is: I love my Lord, I love Him. My love knows no barriers, and in the field of activity I will be ready to do anything and everything for Him. I will recognize no obstacles, I will not care for anyone’s blame or censure. The chariot of my victory will move undaunted, smashing all hindrance.

And on the psycho-spiritual path, one will proceed towards the object of ideation, the Supreme Entity, the Source of all benevolence. This movement towards the Supreme Entity is not only intended for one’s individual emancipation, but for the emancipation of the entire universe. In the field of actional progress, one will attain pramá in the psychic sphere. Pramá-rddhi will be established both in the individual life and in the universe. And in the immediate next stage, that is, in the psychospiritual stage one will attain a purely spiritual stance, That is, one will attain pramá siddhi. It means that the aspirant has attained the goal. This one attains not out of one’s self-interest, but for the promotion of the interests of all. One will be able to bring about welfare to one and all in a better way.

In the last stage of this movement, that is, in the spiritual sphere, one comes in contact with the kaośikii shakti, the primordial force of creation. And through the lokatrikońa which was established through pramá siddhi, which has pramá saḿvrddhi as one side, pramá rddhi as another side and pramá siddhi as the third side – one approaches the vertex of the guńatrikońa. This is the particular vertex of the unbalanced triangle, from which the kaośikii shakti came out moving in a straight linear order, not in a systaltic way.

Now in this final stage of spiritual practice, the kaośikii shakti will move in a straight line in the opposite direction, along the upward movement of kulakuńd́alinii, and finally one will become one with the guńatrikońa. This is the state of perfect consummation of human existence; this is the glory of supreme spiritual attainment. You are the spiritual aspirants, it is your duty to establish a balanced triangle through pramá saḿvrddhi in the physical sphere, pramá rddhi in the psychic sphere, and pramá siddhi in the spiritual sphere. By this, your coming to this earth will be successful.

Chapter 12	Neohumanism in a Nutshell Part 2 [a compilation]

You know that the Path of Gaotama Buddha was the Path of Abnegation (Nivrtti Márga). To speak the truth, in Nivrtti Marga he was at the peak. As a seeker of the path of emancipation Buddha chose Nivrtti Marga. Although his path was not the path of extreme austerities like Varddhamána Maháviira, yet Nivrtti had a predominant role in his philosophy. As regards Nivrtti, Varddhamána Maháviira considerably deviated from the part of reality. Buddha did not go that far, yet there was no perfect adjustment between Saḿvrtti and Nivrtti, that leads to perfect balance in the spiritual sphere.

Human existence is trifarious – physical, psychic and spiritual. The balanced development in the three spheres brings synthesis in the lives of animate beings. It brings about their existential fulfilment. The physical stratum may be compared to a sweet and lovely radiant bud which is about to blossom into a flower. In the process of metamorphosis from the early stage to a matured stage of bud lies its inherent vitality, its rhythmic and graceful dynamism. The psychic stratum can be compared to a newly blown flower full of charm – the tenderness of its petals, the softness of pollen, the sweetness of honey fill life with the exhuberence of joy and vitality. And the third factor, that is, the spirituality, is simultaneously the witnessing entity, the faculty of witnessing and the guiding entity. All the strata together create the Pramátrikońa or Lokatrikońa of entities.

In the flow of emanation starting from the noumenal cause of Paramá Tattva emerges the Lokatrikońa… based on Pramá. Human beings, goaded by their psychic propensities, begin to strike blow after blow at the triangle of forces and thereby destroy the inherent balance and also Pramátrikońa. Their action destroys its sequential order, the successive stages of its forward movement. In a word, it causes derangement of the main flow of emanation from its actional path. After causing this derangement human beings do not stop. They continue to strike blow after blow.

Lokatrikońa undergoes further deterioration and comes down to the stage of disruption. People wonder why nature is so cruel with them, why Parama Puruśa plays thus with innocent human minds. They don’t care to realize that their very activities have brought about derangement and disruption in Pramátrikońa.

In the next stage of the flow of emanation when there is frustration on all sides – if food is available, there is a shortage of clothes, if clothes are available, there is a shortage of drinking water; if water is available, there is a shortage of fresh air – then existence itself becomes a big burden. If the degree of psychic awareness increases beyond this limit and goes beyond check or control, people take to the path of suicide. They become nihilists or cynics. Otherwise, by becoming as humble as dust, they want to make us realize the ultimate result of senseless egotism. This is the stage of degeneration (Viparyasta Avastha). At this stage the Lokatrikońa is totally unbalanced.

Earlier I told you that the path of Buddha was the path of Nivrtti (abnegation). Even his Sádhaná was based on the spirit of Nivrtti, as, indeed, were his teachings of Samyak Darshana (Right of Vision), Samyak Saḿkalpa (Right Determination), Samyak Vák (Right Speech), Samyak Ájiiva (Right Livelihood), Samyak, Vyáyáma (Right Exercise), Samyak Karmánta (Right Finishing), Samyak Smrit (Right Memory) and Samyak Samádhi (Right Realization). As these teachings do not include Saḿvrti (material acquisition) they lack charm and do not give a good reason for living. This explains perhaps why Buddha never considered the idea of forming a society or outlining a system of social ceremonies such as child-naming, marriage, etc. Nor did he attempt to bring balance to economic activities or harmonize the norms of social obligations. He gave no directions to establish equilibrium in social life, either. Everyone cares for the interests of one’s own group and in a glance draws innumerable pictures of self-interest. One who relishes rasamalai [a type of sweet], likes to get satisfaction by entertaining guests with rasamalai. Buddha wanted to carry humankind on the singular path of Nivrtti. Had he prescribed an adjustment of spirituality with worldly (social, economic, etc.) activities, there would have come into being a beautiful Lokatrikońa, a Mahátrikońa advancing through equilibrium nurtured by Pramá.

Chapter 13	Neohumanism in a Nutshell Part 2 [a compilation]

(1) Question: Suppose in a particular land there is no shortage of food and other physical necessities of life, but psychic structure moves within the four walls of a particular “ism” – there is no scope for free psychic movement. Can there be physical or psychic Pramátrikońa in that land?

Answer: No. Even if nature is bountiful or human dexterity is bountiful in a particular country, there cannot be physical pramátrikona if there is want or shortage in neighbouring countries.

In India, Punjab and Haryana are a bit affluent; Orissa, East UP and Bihar are extremely poor. Side by side light and darkness cannot remain. Naturally, political peace is sure to be disturbed. America is affluent, Mexico is poor.

In Africa, countries south of the Sahara are extremely poor; physical Pramátrikońa is not possible in such countries. For physical Pramátrikońa there must be sufficient food and other physical necessities for the entire world.

(2) Question: There are certain psychic diseases which have their origin in the physical sphere – they are physico-psychic diseases. Can there be a radical cure of these diseases if there is no free psychic movement?

Answer: There are certain diseases which have their origin in the psychic sphere – they come to the physical level from the psychic level. Microvita may create physico-psychic diseases also – diseases starting from the physical level and coming to the psychic level. If the psychic self is not properly balanced, a radical cure is not possible.

(3) Question: Suppose in a particular country people are very much moralist: there is no dearth of food and other physical necessities, and there is free psychic movement also – there is no bar in reading a particular book or coming in contact with a particular philosophy. Even in that case can there be spiritual Pramátrikońa in that country?

Answer: For spiritual practice you are to create a spiritual urge. Therefore you are to create a proper system of education. Education should be imparted in a spiritual and psychic style. When they get proper education, a proper spiritual urge is created and then they will start Sádhaná. So we must start primary schools throughout the entire world to create a spiritual urge amongst the little pupils. I am not in favour of starting colleges; I am in favour of starting primary schools. In the entire world we have got one degree college at Ananda Nagar and thousands of kindergarten schools.

That is why it is desirable in the first phase to start many primary schools instead of colleges. Merely opening high schools and colleges without a proper system of education will not serve the purpose. Rather, thousands of kindergarten and primary schools must be started with this new system of education, to create a spiritual urge amongst children throughout the entire world.

(4)(a) Question: Suppose a particular country is very poor. There is no shortage of food, but there are other shortages in the realm of physicality. Can there be psychic Pramátrikońa or spiritual Pramátrikońa there?

Answer: No. As the country suffers from shortages of physical necessities other than food, physical Pramátrikońa is not possible. So the question of psychic or spiritual Pramátrikońa does not arise.

(b) Question: Then what is that country to do? Should that country attack another affluent country to get its necessities of life?

Answer: No. Unless agricultural production is increased no Pramátrikońa can be established in that country. To attack or think to attack another country to get sufficient necessities will cause political unrest in the region, and will undoubtedly increase economic instability. As a result no Pramátrikońa can be established.

(c) Question: Suppose the country is densely populated. Then how is it to develop? Can the problem be solved through barter trade?

Answer: The problem can be solved through commercial transaction or barter trade. Say there is surplus food or hide or leather or jute in one country; and there is another country which is willing to enter into barter trade with that country in order to meet its shortages – won’t the problem be solved? Burma has a shortage of leather and hide, and Bangladesh has a surplus of leather and hide, but a shortage of rice; there can be barter trade between them.

(5) Question: Suppose in a particular country people suffer from dogma, but there is no shortage of physical necessities, can there be any spiritual Pramátrikońa?

Answer: What to speak of spiritual Pramátrikońa, even physical Pramátrikońa is not possible where there is dogma.

(6) Question: Suppose, there is freedom of thought in a particular country but people’s minds are influenced by innumerable dogmas – What is the remedy? What step can be taken to remove the dogmas?

Answer: All the countries of the world suffer from dogma. Religion means dogma, communism means dogma, capitalism means dogma – all the political “isms” are expressions of dogma. There is no shortage of money in a number of countries of the world they may be rich, but they are still undeveloped and backward due to the influence of dogma. There physical Pramátrikońa has not been attained. There are certain countries whose dogma does not support money-lending and the taking of interest; but if there is no interest, no rolling of money, no movement of coins, how can there be development? But those very countries also have banking, which is fundamentally against the doctrine of their dogma.

There are dogmas in certain other countries which preach mutual tolerance; if someone slaps you on one side of the face, you must give the other side to be slapped. But those are the same countries which fight against each other. Both great wars, one and two, were fought by those very countries. Can there be any physical Pramátrikońa? Not even physical Pramátrikońa is possible where there is dogma.

Dogma is rampant in the political sphere also. The dogma of a number of countries does not even recognize the existence of a certain other country even though the people of that country were the original settlers and they have every right to live there. But that country is a developed country – according to cardinal human principles, should it not get proper recognition by the nations of the world? These are the plays of dogma.

Even those countries professing religion are fighting amongst themselves; take the case of Iran and Iraq. It is all a fight of dogma.

(7) Question: Suppose in a particular country, there is a balanced physical Pramátrikońa, balanced psychic Pramátrikońa and balanced spiritual Pramátrikońa but these three types of Pramátrikońas do not coincide – generally they coincide in the spiritual stratum – in that case how can the good thinking people fight against the depraving effects of enemy microvita?

Answer: If millions of physical Pramátrikońas, psychic Pramátrikońas and spiritual Pramátrikońas do not coincide, there would be a tug-of-war amongst them and finally they will get deranged… they will reach the stage of disruption. Their inner balance will be destroyed. When they coincide, the triangles of forces come in close proximity of Guńatrikona. If Pramátrikońas are destroyed, in that case good people would take the help of friend microvita. Some microvita are, in effect, your friends and some are your enemies. By nature, no microvitum is either a friend or enemy of human beings.

Na kashcit kasyacit mitraḿna kashcit kasyacit ripuh
Vyavaháreńa mitráńi jáyante ripavastathá.

[No one is the enemy of anyone by nature. By one’s behaviour a person may become friendly or inimical to others.]

By nature inimical microvita may also become your friends if controlled by good people. Though poison is fatal for humans, it is also a life-saving drug. Even snake venom is recognized by all as a medicine.

(8) Question: In order to encourage the movement of positive microvita and to discourage the movement of negative microvita, should the education system of the entire world and the entire universe be reoriented? What should be the phases, the physico-psychic and the psycho-spiritual approach?

Answer: We must develop the physico-psychic aspect of the students through proper physical culture, which will include Yoga Ásanas, proper diet, games and sports, etc. And to develop the psycho-spiritual aspect, we must reorient the entire curriculum of all schools from kindergarten to post-university level according to the Neo-Humanist philosophy, and must incorporate the practices of Astáuṋga Yoga into the curriculum in all grades. This will be the practical approach. And the guiding philosophy, the controlling philosophy should be: “This universe is ours” – and “we” means humans, animals and plants.

Chapter 14	Neohumanism in a Nutshell Part 2 [a compilation]

Vultures are carnivorous birds. Yet it is found that they are not cruel or heartless. Usually, like eagles, they do not attack living humans or animals. Their habit is to eat the flesh of dead bodies. There was an incident in my childhood that I can still vividly recall. On the west of our locality there was a large field which bordered on a tributary of the Ganges. As the soil was not fit for cultivation nothing could be grown there. On the upper side of that fallow land was a mound upon which stood a large tamarind tree. A vulture lived in a nest on the tree. Beside the mound was the site for the disposal of carcasses. Cows used to graze in the field as did a few horses and sheep. Once an old cow came there and fell flat on the ground due to utter exhaustion. The veterinary doctor came and said, “The cow has no chance of survival. She is likely to die in a few hours.” The owner of the cow was a very kind-hearted man. He tried to save the cow in various ways but in vain. I noticed that as long as the cow was alive, she gently wagged her tail, even when her eyes were half closed. There was no other symptom of life, at least that is what it seemed to me. I also noticed that while her tail was wagging, the vulture stayed patiently in the tree. It came to eat the cow’s flesh only an hour after her natural death. Human beings are more cruel than vultures. Their hearts don’t melt even at the sight of tears of innocent birds and animals. Just to gratify their sense of greed, they mercilessly slit the throats of animals with sharp knives and swords and thus deprive them of the right to live, even while preaching the hollow dictates of religion.

	Neohumanism in a Nutshell Part 2 [a compilation]

Human beings led by self-interest have been neglecting ecology at every step. We should remember that the sky and air, the hills and mountains, the rivers and forests, the wild animals and reptiles, the birds and fishes and all sorts of aquatic creatures and plants are all inseparably related to one another. Human beings are an integral part of that vast common society. No one can survive to the exclusion of others, not even human beings. If they continue to destroy forests, kill wild animals and exterminate fishes and birds foolishly, it won’t serve any of their purposes. Whoever comes onto this world goes. One only survives on this earth for a limited period as stipulated by nature. Due to the foolishness of human beings many creatures and objects will not survive the period fixed for them by nature. Prior to their stipulated period of longevity they will be swallowed up by eternity. Human beings due to their utmost folly have annihilated numerous objects and thus prepared their own funeral pyre. Such folly on the part of human beings is unbearable. Human beings must be cautious from now on. They must restructure their thoughts, plans and activities in accordance with the dictates of ecology. There is no alternative.